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GUIDE 

TO   THE 

PRINCIPLES    AND    PRACTICE 

OF   THE 

CONGREGATIONAL  CHURCHES 

OF 

NEW    ENGLAND: 

WITH  A  BRIEF  IIIS^OIW  OF  THE  DENOMINATION. 


BY    JTOHX    MITCHELL, 

PASTOR  OF  THE   EDWARDS  CHURCH,  NORTHAMPTON. 


"  Beholding  your  Order  and  the  steadfastness  of  your  Faith  in 
Christ."—  COL.  ii.  5. 


>  K        / 

NORTHAMPTON: 

PUBLISHED     BY     J.    H.    BUTLER. 

1838. 


K? 


J    H    i'        ' 


PREFACE. 


ABOUT  three  years  since,  the  author  publish- 
ed, at  New  Haven,  a  volume  on  the  principles 
and  practice  of  the  Congregational  Churches ; 
which  was  favorably  reviewed  by  a  number  of 
our  theological  quarterlies,  and  was  generally 
approved  of,  it  is  believed,  as  a  correct  exhibi- 
tion of  the  subject.  He  has  often  been  desired 
to  have  it  re-printed,  with  a  more  full  discussion 
of  some  of  its  topics,  and  the  introduction  of 
others  which  he  had  omitted.  The  present 
volume  is  a  partial  re-print  of  that ;  and  might 
be  published  as  a  revised  edition.  But  so  thor- 
ough has  been  the  revision,  and  so  considerable 
is  the  amount  of  new  matter  introduced,  that  it 
is  thought  proper  to  publish  it  as  a  new  work. 
A  new  title  has  been  given  it  more  descriptive 
of  its  present  design  and  contents. 

It  is  hoped  that  this  volume  may  be  a  useful 
guide  to  church  members  and  an  acceptable 
auxiliary  to  pastors.  While  it  is  very  desirable 


iarcbe*  and  congregation!  should  be 
well   iofetmed   respecting    the  principle*  and 
usages  of  their  own  eicellem  tyttem,  there  m 
not,  00  far  as   I   know,  any  treatise  u 
pressJy  for  them,  and  adapted  to  popular  r. 

no  «o  Full  and  particular  as  to  rrpder 

that  ti»nr  pastor*  should,  amid  their  man?  la- 
bor*. gite  as  much  mstiuatmn  an  ts  «tasira- 
bl«  oo  the  topics  here  diioeesirf.  Some  of 
fbeee  topics  ate9  Moreover,  of  so  delicate  and 
personal  a  nature,  that,  howerer  important  they 
may  be,  lew  pastors  %rUI  choose  to  disc  ass  them 
.n  iheu 


I  do  oot  suppose  that  chorch  order,  which 
10  the  leading,  though  not  the  solo  topic 
of  thi*  volume,  is  the  moat  imports*  thing 
in  religion  :  hoi  neither  it  it  the  km 

rtamljr  is  oot  *mimporla*t.     Chttrcki 
iostitoted  hy  Christ  for  particular  porno* 

>e  edifkatioo  of  the  members,  and  the  e&V 
propagation  of  religion  in  the  world 
i«  that  the  snooff  cf  tter  f* 
flaw,  that  is,  their  polity,  must  bate  much  to  do 
r   adaptednees   to  tho  ends   in 

tt   it   ran  never  be  otherwise 


PREFACE.  5 

than   an  important   subject  to  be   studied  and 
known. 

I  cannot  but  think  it  has  been  too  much  neg- 
lected by  us.  Our  fathers  sought  truth  on  this 
subject  with  the  same  conscientiousness  and 
care,  as  they  sought  the  mind  of  Christ  on  other 
subjects.  They  sought  it  at  the  expense  of  per- 
secution and  e^ile  ;  and  having,  with  unwearied 
pains,  found  it,  they  rejoiced  in  it.  It  was  to 
them  "  like  unto  a  treasure  hid  in  a  field  ;  the 
which,  when  a  man  hath  found,  he  hideth,  and 
for  joy  thereof  goeth  and  selleth  all  that  he  hath, 
and  buyeth  that  field."  In  that  age  of  ecclesi- 
astical confusion,  and  of  turning  back  towards 
popery,  they  professed  that  "  they  looked  upon 
the  discovery  and  settlement  of  the  Congrega- 
tional way,  as  the  boon,  the  gratuity,  the  largess 
of  divine  bounty,  which  the  Lord  graciously  be- 
stowed on  his  people  that  followed  him  into  the 
wilderness."  But  we,  their  descendants,  so  far 
from  entering  into  their  studies,  are  almost  con- 
tent to  be  ignorant  of  the  very  results  of  them, 
furnished  to  our  hands.  Is  it  not  true  that  not 
a  few  of  our  ministers  do  not  inform  themselves 
even,  much  less  acquaint  their  people,  thorough- 
ly, with  the  principles  and  grounds  of  our  eccle- 
siastical system  ?  And  does  it  not  hence  arise^ 
1* 


0  PREFACE. 

that  our  people  are  often  too  little  intelligent  in 
this  matter  properly  to  discharge  the  duties 
which  our  system  requires  of  them  as  members  ; 
and  too  little  established  in  their  views  to  be 
not  soon  unsettled  and  drawn  away  to  churches 
of  a  different  order,  whose  polity  they  find  to  be 
more  insisted  on,  and  whose  claims  they  are  not 
qualified  to  canvass  ?  Ought  we  not,  as  a  part 
of  our  duty  to,  our  churches, '  and  especially 
when  large  accessions  are  made  to  them  of  the 
subjects  of  our  revivals,  to  instruct  them,  not 
only  in  the  doctrines  and  moral  duties  of  their 
religion,  but  in  the  polity  also,  under  which  it 
is  their  duty  and  privilege  to  act  ? 

Besides  the  direct  practical  importance  of  the 
subject,  it  is  always  desirable  that  we  should  be 
informed  respecting  it  that  we  may  be  able 
properly  to  appreciate  the  claims  of  our  own 
system  in  comparison  with  others. 

And  we  shall  be  excused  for  believing  that  it 
is  particularly  desirable  that  the  true  character 
of  our  system  should  be  extensively  made  known 
at  the  present  time  :  when  large  numbers  of 
emigrants  from  New  England,  arid  their  chil- 
dren, have  been  ejected  from  another  commun- 


PREFACE.  I 

ion  ;  and  are  reproached  for  their  Congregation- 
al partialities  and  habits,  as  though  all  the  evils 
in  the  world  had  their  source  in  Congregation- 
alism ;  and,  as  the  price  of  peace,  must  adopt 
the  entire  polity  of  the  church  which  has  ex- 
scinded them,  or  else  be  settled  on  some  other 
plan.  For  their  sakes,  we  could  wish  that  they, 
with  all  our  emigrants  to  the  great  West,  would 
consider  well  the  principles  of  the  churches 
of  their  fathers.* 

A  knowledge  of  these  principles  becomes  the 
more  important  in  view  of  the  place  which  these 
churches  occupy,  and  doubtless  are  destined  to 
occupy,  in  relation  to  the  great  cause  of  Christ 
on  earth.  Tt  is  not" to  be  supposed,  indeed,  that 
the  world  is  to  be  converted  by  means  of  this  or 
any  other  single  denomination  of  Christians. 
But  if  we  consider  the  history  of  these  church- 
es, with  their  numerous  arid  increasing  offspring 
in  the  east  and  in  the  west — if  we  consider  the 


*  Tt  is  with  no  unkind  feelings,  much  less  with  any  party 
feelings,  that  this  allusion  is  made  to  the  Presbyterian  church. 
We  love  and  honor  that  church.  We  pray  for  her  prosperity, 
and  for  the  healing  of  her  dissentions  5,  and  can  say,  with  long 
cherished  affection,  Peace  be  within  thy  walls,  and  prosperity 
within  thy  palaces. 


8  PREFACE. 

way  in  which  God  has  led  them  from  the  be- 
ginning ;  how  he  planted,  and  has  watered 
them  ; — if  we  consider  their  principles  and  spir- 
it ;  their  institutions  ;  their  intelligence ;  their 
presses  ;  their  zeal,  enlightened,  principled, 
and  constant ;  and  their  liberal  devotedness  to 
the  work  of  missions  and  other  objects  of  uni- 
versal philanthropy ;  we  cannot  but  suppose 
that  they  are  to  have  a  very  prominent  agency 
in  the  renovation  of  the  world.  It  is  therefore 
important  that  every  member  of  their  commun- 
ion should  be  prepared  with  every  sort  of  in- 
struction and  qualification  for  the  fulfillment 
of  so  high  a  destiny. 

If  this  humble  volume  contribute  at  all  to 
such  a  result, — if  it  cause  so  much  as  one 
church,  or  member,  of  so  important  a  commun- 
ion, to  be  better  informed,  or  more  judicious — 
if  it  cast  a  little  salt  into  so  great  a  fountain, — 
it  will  not  be  valueless,  nor  the  labor  of  it  lost. 


CONTENTS. 


CHAPTER  I. 

X ORIGIN    AND    HISTORY    OF    THE    CONGREGATIONAL 
CHURCHES. 

A  knowledge  of  it  important.  Early  developements  of  the 
Congregational  plan.  The  Leyden  church.  Settlement 
of  New  England.  The  denomination  in  England. 
Character  of  the  settlers  of  New  England.  State  of  so- 
ciety. The  first  ministers.  Discussions  of  church  poli- 
ty. Platforms.  Present  character  of  the  New  England 
churches. Page  13 

CHAPTER  II. 

PRINCIPLES    OF     THE    CONGREGATIONAL     SYSTEM. 

Constitution  of  churches.  Members.  Church  power.  Offi- 
cers. Creeds.  Independence  and  self-government  of 
the  churches.  Practical  results  of  the  System.  .  36 

CHAPTER  III. 

CHURCH  COVENANT  AND  WATCH. 

Nature  of  the  Covenant.  Mutual  watch  of  members.  Ob- 
ject— spirit  and  manner — and  importance  of  the  duly.  74 


10  CONTENTS. 


CHAPTER  IV. 

CHURCH    DISCIPLINE. 

Ends  of  discipline.  Means.  Private  offences— our  Sa- 
vior's rule — remarks.  Public  offences — specification  of 
them — manner  of  proceeding — rules  of  evidence.  For- 
saking communion.  Miscellaneous  and  general  remarks 
on  discipline.  Treatment  of  excommunicated  persons.  84 


CHAPTER  V. 

CHURCH    MEETINGS    AND    CHURCH    BUSINESS. 

Duty  of  attending  such  meetings — order  to  be  observed 
in  them.  Articles  of  practice — terms  of  admission  and 
membership — pledges.  Standing  Committees.  .  135 


CHAPTER  VI. 

RELATIONS  OF  PASTOR  AND  PEOPLE. 

The  pastoral  office — value  of  a  settled  ministry.  Itiner- 
ants. Settlement  for  life—settlement  for  a  limited  time — 
evils  of  frequent  dismissions.  Prerogatives  of  the  pas- 
tor—nature and  measure  of  his  authority — his  rights  in 
regard  to  the  pulpit*— his  right  of  private  judgment— the 
freedom  of  the  pulpit  invaded  by  different  sorts  of  per- 
sons, on  account  of  its  influence.  Rights  of  the  people 
in  regard  to  the  pulpit.  Conventional  rights — how  in- 
vaded. '  .  .  . 144 


CONTENTS.  11 

CHAPTER  VII. 

DEACONS. 

Origin*— qualifications — duties — manner  of  introduction  in- 
to office 170 

CHAPTER  VIII. 

r  RELATIONS  OF  CHURCH  AND  SOCIETY PARISH 

AFFAIRS. 

Call  and  settlement  of  a  pastor — order  of  proceeding— the 
contracting  parties.  Support  of  the  pastor — the  grounds 
of  that  duty — inferences.  Different  modes  of  providing 
for  parish  expenses — taxation — rent  of  pews — subscrip- 
tion— funds — Sabbath  collections.  Meeting  houses  and 
lecture-rooms.  Secular  use  of  churches.  Parsonages 
and  libraries.  Young  men.  .  .  .  .  .  175 

CHAPTER  IX. 

RELATIONS      AND      INTERCOURSE      OF      CHURCHES 
WITH    ONE    ANOTHER. 

Dismission  of  members  from  one  church  to  another.  Coun- 
cils—occasions on  which  they  are  called — mutual  and 
ex-parte — consociations — powers  of  councils.  Associa- 
tions. Discipline  of  ministers.  Church  membership  of 
ministers 221 

CHAPTER  X. 

DEPORTMENT    TOWARDS    OTHER  DENOMINATIONS. 

It  should  be  liberal  and  candid — not  bound  to  encourage 
them  to  the  disparagement  of  ourselves.  Proselytism-—  .' 


12  CONTENTS. 

its  unworthy  arts.   Joint  ownership  of  meeting  houses — 
Union  meetings — Catholicism.         ....         243 

CHAPTER  XL 

DOCTRINES    AND    MEASURES. 

Doctrinal  system  of  our  churches — importance  of  a  faithful 
adherence  to  it.  Measures— system  of  means  appointed 
by  Christ — importance  of  relying  on  that  system  rather 
than  on  human  expedients.  Lay-preaching.  Female 
speaking  in  promiscuous  assemblies.  Hasty  admissions 
to  the  church.  General  observance  of  order.  .  261 


tt 

usii 


PRACTICAL  CHURCH   MEMBER. 


CHAPTER  I. 

ORIGIN    AND    HISTORY    OF   THE    CONGREGA- 
TIONAL CHURCHES. 

IF  every  man  should  know  something  of 
the  history  of  his  own  religious  commun- 
ion, it  is  especially  desirable  that  such  a 
history  as  that  of  the  founders  of  the 
Churches  of  New  England  should,  by  ev- 
ery means,  be  kept  alive  in  the  minds  of 
their  posterity.  The  character  of  our  Pil- 
grim Fathers,  the  causes  and  objects  of 
their  removal  hither,  the  hardships  they 
suffered — more  for  the  sake  of  us  their 
children,  than  for  their  own, — have  a  most 
sacred  claim  upon  our  memory.  It  is  a 
history  which  every  son  of  New  England 
2 


14  ORIGIN    AND    HISTORY    OF    THE 

should  value  as  his  birth-right.  "  No  so- 
ber New  Englander  (says  Dr.  Dwight)  can 
read  the  history  of  his  country,  without 
rejoicing  that  God  has  caused  him  to  spring 
from  the  loins  of  such  ancestors,  and  given 
him  his  birth  in  a  country  whose  public 
concerns  were  entrusted  to  their  manage- 
ment :"  and  it  may  be  added,  that  no  New 
Englander  who  is  willingly  ignorant  of  that 
history  is  worthy  of  his  origin  ;  or  capable 
of  appreciating,  or  competent  to  defend, 
the  inestimable  inheritance  which  has  de- 
scended to  him.  "  I  shall  count  my  coun- 
try lost,  (says  Cotton  Mather)  in  the  loss 
of  the  primitive  principles,  and  the  primi- 
tive practices,  upon  which  it  was  at  first 
established  :"  that  loss,  however,  will  en- 
sue, and  New  England  will  cease  to  be 
New  England,  when  her  degenerate  child- 
ren, (if  that  should  ever  be,)  shall  be  gen- 
erally ignorant  of  her  history,  or  cease  to 
revere  the  memory  of  her  founders. 

It  is  not,  however,  the  design,  nor  is  it 
within  the  compass,  of  this  volume,  to  give 
such  a  history.  A  few  things  only  can  be 


v  CONGREGATIONAL    CHURCHES.  15 

noticed,    as   introductory    to   the   matters 
which  are  to  follow. 

The  Congregational  polity,  at  least  in 
some  of  its  leading  features,  began  early  to 
be  discussed,  among  the  schemes  which 
occupied  the  Reformers  of  the  sixteenth 
century  ;  but  did  not  assume  a  visible  and 
permanent  existence  till  about  1600.  The 
exiled  church  at  Leyden,  under  the  care 
of  the  celebrated  Robinson,  which  after- 
wards removed  to  Plymouth,  in  New  Eng- 
land, is  regarded  as  the  mother  of  the 
Congregational  sisterhood,  and  its  pastor, 
as  the  founder,  or  rather  restorer,  of  the 
Congregational  plan.  We  of  course  be- 
lieve that  this  scheme  of  church  order  is 
essentially  that  of  the  first  Christian  church- 
es, and  that  our  Savior  and  the  apostles 
were  its  authors. 

The  Leyden  church  was  gathered  in 
England  in  1602.  Being  harrassed  by  an 
intolerant  establishment,  they  removed,  a 
few  years  after,  to  Holland,  and  thence,  in 
1620,  to  Plymouth ;  where  the  first  detach- 


16  ORIGIN    AND    HISTORY    OF    THE 

ment  of  them  arrived,  in  a  forlorn  condi- 
tion, in  the  depth  of  winter.  From  the 
distresses  of  the  sea,  which  had  detained 
them  long  upon  its  bosom,  they  escaped,  at 
length,  to  encounter  the  greater  distresses 
of  a  houseless  forest  and  an  inclement 
season, — distresses,  both  of  sea  and  land, 
which  only  a  piety  like  theirs  would  have 
been  willing  to  encounter,  and  a  faith  like 
theirs,  been  able  to  sustain. 

The  settlement  at  Plymouth  was  the 
first  of  the  religious  colonies  which,  within 
a  few  years  after,  during  the  "  Laudian 
persecution,"  peopled  the  streams  and  har- 
bors of  New  England.  And  this  was  the 
beginning  of  Congregationalism  in  this 
country. 

Meantime,  a  branch  of  the  same  vine' 
was  beginning  to  take  root  in  England. 
The  first  church  which  was  gathered  there, 
after  Mr.  Robinson's,  was  organized,  with 
simple  and  affecting  solemnities,  in  1616. 
Its  pastor  was  a  Mr.  Jacob,  who  during  a 
visit  to  Leyden  had  embraced  Mr.  Robin- 
son's views.  In  that  unpropitious  soil  it 


CONGREGATIONAL    CHURCHES.  17 

struggled  with  even  greater  difficulties,  of 
another  kind,  than  these  encountered  which 
were  planted  in  the  wilderness.  ".It  sub- 
sisted almost  by  a  miracle  for  above  twen- 
ty-four years,  shifting  from  place  to  place, 
to  avoid  the  notice  of  the  public,"  till,  the 
times  changing,  it  openly  appeared  in  a 
house  of  worship  in  1640.*  From  these 
oppressed  beginnings,  Congregationalism 
in  England  has  gone  on  increasing  and 
flourishing,  "  as  a  grain  of  mustard  seed," 
till  it  now  numbers,  in  that  country  and  in 
Wales,  above  two  thousand  congregations. 
Of  its  numbers  in  Scotland  I  am  not  inform- 
ed ;  but  if  the  eulogy  of  the  celebrated 
Chalmers,  (a  Presbyterian)  be  just,  who 
says  of  the  Scottish  Congregationalists, 
that  they  are  "  the  purest  body  of  Chris- 
tians in  the  united  kingdom,"  it  is  to  be 
wished  that  the  number  were  greater  than 
it  is,  whatever  it  may  be. 

The  state  of  society  in  the  Naw  England 
settlements,  as  might  be  expected  from  the 

*Neal. 

2* 


18  ORIGIN    AND    HISTORY    OF    THE 

causes  which  originated  them,  was  alto- 
gether peculiar.  It  was  entirely  and  emi- 
nently religious.  It  might  be  said  of  every 
family,  that  it  was  a  pious  family ;  of  every 
adult  individual,  that  he  was  strictly  mor- 
al, if  not  religious  ;  and  of  every  child,  that 
he  was  piously  educated.  They  were  of 
the  best  people  of  England.  For  it  is  the 
best  people, — the  most  pious  and  exempla- 
ry always,  and  commonly  not  the  1-east  in- 
telligent and  respectable,  that  persecution 
banishes  from  its  communion,  while  it  re- 
tains the  worst.  They  were  the  best  peo- 
ple of  Jerusalem,  "  who  were  scattered 
abroad  upon  the  persecution  that  arose 
about  Stephen."  They  were  the  best 
people  of  France  who  fled  on  the  revoca- 
tion of  the  edict  of  Nantes.  And  England 
had  no  better  people  within  her  bosom 
than  she  exiled  from  it,  by  the  intolerable 
vexations  of  her  High  Commission  and 
other  spiritual  courts.  The  immoral  and 
unprincipled — people  of  lax  lives  and  pliant 
consciences — are  not  the  people  who  either 
disturb  the  persecutor,  or  are  disturbed  by 


CONGREGATIONAL    CHURCHES.  19 

him.  When  the  Rev.  Mr.  Cotton,  the  first 
minister  of  Boston,  a  man  of  excellent 
learning  and  piety,  and  of  much  repute  in 
England,  as  he  afterwards  was  in  this 
country,  was  informed  against  in  the  High 
Commission,  and  applied  to  the  earl  of 
Dorset  for  his  interest  with  the  primate, 
the  earl  sent  him  word  that,  "  if  he  had 
been  guilty  of  drunkenness,  uncleanness, 
or  any  such  lesser  fault,  he  could  have  got 
his  pardon ;  but  the  sin  of  puritanism  and 
non-conformity  was  unpardonable,  and  there- 
fore he  must  fly  for  his  safety."  It  was  for 
"  the  sin  of  puritanism  and  non-conformi- 
ty," and  for  no  other  "  fault,"  that  our 
fathers  were  forced  to  leave. 

The  settlers  of  New  England  were  all 
of  one  persuasion.  There  was  no  mixture « 
of  emulous  and  proselyting  sects.  All  the 
inhabitants  of  a  parish  were  called  by  the 
same  bell  to  the  same  sanctuary ;  all  loved 
and  respected  the  same  pastor ;  instructed 
their  children  in  the  same  schools,  and 
catechisms ;  mourned  together  in  the  same 
church-yard  :  all  kept  the  unity  of  the 


20  ORIGIN    AND    HISTORY    OF    THE 

Spirit  in  the  bond  of  peace ;  being  called 
in  one  hope  of  their  calling ;  having  one 
Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all.  If  they  originally  brought 
any  diversity  of  views  with  them,  their 
common  piety,  and  common  trials,  and  the 
earnestness  and  simplicity  of  their  common 
search  for  truth,  soon  matured  them  into 
harmony. 

This  happy  unity  prevailed,  without  any 
schism  among  themselves,  or  appearance 
of  sects,  for  several  generations^  Nor  was 
this  a  drowsy  and  secure  state  of  things. 
The  presence  of  God  was  eminently  with 
them.  The  first  age  of  New  England  was 
one  of  an  almost  continuous  revival.  Preach- 
ing was  attended  with  so  much  power,  in 
^some  places,  "  that  it  was  a  common  inqui- 
ry by  such  members  of  a  family  as  were 
detained  at  home  on  a  Sabbath,  whether 
any  had  been  visibly  awakened  in  the 
house  of  God  that  day."  "  Few  Sabbaths 
did  pass  without  some  evidently  converted, 
and  some  convincing  proof  of  the  power 


CONGREGATIONAL    CHURCHES.  21 

of  God  accompanying  his  word."*  Thus 
the  children  of  the  settlers,  as  they  came 
forward  into  life,  under  the  faithful  care  of 
their  parents,  and  ministers,  were  gather- 
ed, by  the  favor  of  God,  into  the  same  com- 
munion with  themselves.  The  Spirit  of  re- 
vivals has  overshadowed  these  churches 
from  the  beginning.f 

*  Prince's  Christian  History. 

t  There  was  one  considerable  period  of  extensive  and  alarm- 
ing1 declension  in  the  early  days  of  New  England.  It  com- 
menced, visibly,  about  1660  or  1670,  i.  e.  with  the  third  gene- 
ration. The  days  of  trial  had  by  that  time  passed  away,  and 
prosperity,  the  greatest  of  all  trials  to  churches,  had  succeeded. 

But  even  of  this  period,  Mather,  the  historian,  says,  that 
"  the  people  of  God  in  this  land  were  not  so  far  gone  in  degen- 
eracy, but  that  there  were  further  degress  of  disorder  and  cor- 
ruption to  be  found  in  other,  yea,  in  all  other  places  where  the 
proteslant  religion  is  professed  j  and  the  most  impartial  ob- 
servers must  have  acknowledged,  that  there  was  proportiona- 
bly  still  more  of  true  religion,  and  a  larger  number  of  the  strict- 
est saints,  in  this  country,  than  in  any  other  on  the  face  of  the 
earth."  MagnaL  Book  V.  In  view  of  this  declension  there 
was  a  special  meeting,  or  synod,  called  at  Boston,  to  consider 
a  work  of  reform:  and  it  is  remarkable  with  what  fidelity  and 
minuteness  this  synod  went  into  an  inquiry  respecting  the  pre- 
vailing sins,— the  result  of  which  they  published.  A  similar 
reform  was  engaged  in  in  Connecticut.  Many  churches  set 
apart  seasons  for  special  prayer,  faithful  inquiry,  and  solemn 
renewal  of  covenant ;  and  "  very  remarkable  was  the  blessing 


22  ORIGIN    AND    HISTORY    OF    THE 

The  first  ministers  of  New  England  were 
episcopally  ordained,  and  had  been  settled 
pastors  previous  to  their  coming  hither. 
"  I  have  before  me,  (says  Neal,)  a  list  of 
seventy-seven  divines  who  became  pastors 
of  sundry  churches  and  Congregations  in 
New  England  before  1640,  all  of  whom 
were  in  orders  in  the  Church  of  England." 
They  received  their  ordination,  generally, 
in  the  time  of  the  mild  arch-bishop  Abbot, 
a  man  of  such  piety  and  temper,  that  had 
his  predecessor,  Bancroft,  and  his  succes- 
sor, Laud,  been  men  of  the  like  views  and 
spirit,  New  England  had  not  been  settled 
as  it  was.  They  received  their  education 
at  the  Universities  of  Cambridge  and  Ox- 
ford, and  were  all  of  them  respectably,  and 
some  of  them  extensively,  if  not  profound- 

of  God  upon  the  churches  which  did  so."  "  Many  thousands 
of  spectators  will  testify,  that  they  never  saw  the  special  pres- 
ence of  the  great  God  our  Savior  more  notably  discovered 
than  in  the  solemnities  of  those  opportunities." 

Though  there  was  no  general  revival  during  this  period, 
which  continued  till  the  great  awakening  of  1640,  there  were 
numerous  local  ones,  as  for  example  in  Northampton,  where 
there  were  five  such  seasons  during  the  ministry  of  Mr. 
Shepard. 


CONGREGATIONAL    CHURCHES.  23 

ly,  learned.  Their  excellence,  both  as 
preachers  and  as  men,  has  been  abundant- 
ly testified  to  by  men,  not  only  of  their 
own,  but  of  other  persuasions.  Two  per- 
sons,* who  well  knew  them,  have  left, the 
following  account  of  them.  "We  that  saw 
the  persons,  who,  from  four  famous  colo- 
nies assembled  in  the  synod  that  agreed  on 
our  Platform  of  Church  Discipline,  cannot 
forget  their  excellent  character.  They 
were  men  of  great  renown  in  the  nation 
from  whence  the  Laudian  persecution  ex- 
iled them  :  their  learning,  their  holiness, 
their  gravity,  struck  all  men  that  knew 
them  with  admiration.  They  were  Timo- 
thies in  their  houses,  Chrysostoms  in  their 


*  Rev.  John  Higginson,  son  of  the  first  minister  of  Salem, 
and  Rev.  William  Hubbard,  minister  of  Ipswich  5  both  born  in 
England.  These  venerable  men;  at  an  advanced  period  of 
their  lives,  anxious  to  perpetuate  "  the  old  principles  of  New 
England,"  drew  up  a  joint  paper,  expressly  for  after  genera- 
tions, which  they  left  behind  them,  with  the  following  super- 
scription :  "  A  testimony  to  the  Order  of  the  gospel  in  the 
churches  of  New  England  :  left  in  the  hands  of  the  churches  by 
the  two  most  aged  ministers  of  the.  gospel  yet  surviving  in  the 
country."  The  former  died  1708,  aged  93 ;,  the  latter  in  1704, 


24  ORIGIN    AND    HISTORY    OF    THE 

pulpits,  Augustines  in  their  disputations. 
The  prayers,  the  studies,  the  humble  in- 
quiries, with  which  they  sought  after  the 
mind  of  God,  were  as  likely  to  prosper  as 
any  means  upon  earth.  And  the  suffer- 
ings wherein  they  were  confessors  for  the 
name  and  the  truth  of  the  Lord  Jesus 
Christ,  add  unto  the  arguments  which 
would  persuade  us,  that  our  gracious  Lord 
would  reward  and  /honor  them,  with  com- 
municating much  of  his  truth  unto  them." 

There  wTas  no  one  subject  which  en- 
gaged the  attention  of  the  founders  of  New 
England  more  than  the  subject  of  church 
polity.  Having  escaped  from  the  half  re- 
formed protestantism  of  their  native  land, 
they  were  deeply  anxious  to  establish  a 
system  here  according  to  the  true  primi- 
tive model. 

They  were^now  in  circumstances  to  do 
so.  The  reformation  in  England  had  stop- 
ped short  of  the  reasonable  expectations 
of  its  most  enlightened  friends.  It  was 
often  stationary,  often  retrograde.  It  re- 


CONGREGATIONAL    CH 

tained,  at  its  best  estate,  too^m^ny  of  t 
habiliments,  and  by  far  too  much  of  the 
spirit,  of  the  popish  religion  which  it  had 
professed  to  supplant.  It  was  retarded  by  * 
the  habits  of  the  people,  which  had  been 
formed  under  Catholic  influence.  It  was 
involved  in  numberless  controversies.  It 
was  entangled  with  interests  of  State.  It 
was  opposed  by  the  claims  ;of  arrogant  pre- 
rogative, and  repressed  by  arbitrary  pow- 
er. Freedom  of  thought  was  "  an  heinous 
crime,"  and  liberty  of  conscience,  "  an  in- 
iquity to  be  punished  by  the  judges."  But 
the  New  England  puritans  were  now  be- 
yond the  action  of  all  these  adverse  influ- 
ences. They  had  come  out  from  among 
them,  and  were  separate ;  and  with  an 
ocean  intervening,  and  a  wilderness  about 
them,  there  was  no  impediment  to  their 
free  inquiries. 

In  these  inquiries  the  Bible  was  their 
guide.  The  Bible  alone.  They  were  not 
ignorant  of  history,  nor  slow  to  avail  them- 
selves of  any  light  which  fathers,  councils, 
or  reformers,  might  shed  upon  their  minds  ; 
3 


26  ORIGIN    AND    HISTORY    OF    THE 

but  they  regarded  the  Bible  alone  as  au- 
thoritative. If  alone  authoritative,  it  must  ' 
be  sufficient  alone  ;  and  the  man  of  God, 
possessing  the  Bible,  is,  in  respect  to  all 
that  is  essential  to  faith  or  practice,  perfect, 
thoroughly  furnished  unto  all  good  works.  ' 
So  the  Puritans  believed  and  acted.  They 
built  their  system  upon  the  Bible,  and 
thought  the  foundation  broa'd  enough. 
They  needed  no  traditions,  or  inventions 
of  men,  or  reasons  of  State,  to  make  it 
broader.  Deeply  feeling  their  responsibil- 
ity, to  the  God  of  the  Bible,  to  that  law  and 
testimony  they  constantly  referred  their 
own  and  other  men's  opinions.  "  The  su- 
preme judge,  (say  they,  in  their  Platform) 
by  which  all  controversies  in  religion  are 
to  be  determined,  and  all  decrees  of  coun- 
cils, opinions  of  ancient  writers,  doctrines 
of  men,  and  private  spirits,  are  to  be  exam- 
ined, and  in  whose  sentence  we  are  to 
rest,  can  be  no  other,  but  the  Holy  Scrip- 
ture delivered  by  the  Spirit ;  into  which 
Scripture  so  delivered,  our  faith  is  finally 
resolved."  What  a  world  of  confusion 


CONGREGATIONAL    CHURCHES.  27 

and  darkness  would  have  been  prevented, 
had  all  men  been  as  simple  in  their  appeal 
to  the  Scriptures  as  .were  the  Puritans  of 
New  England  ! 

Besides  their  numerous  tracts  and  vol- 
umes on  the  subject  of  church  order,  it 
was  abundantly  discussed  in  sermons,  and 
in  other  forms.  The  results  of  these  dis- 
cussions were  embodied,  generally,  in  the 
Cambridge  Platform,  which  was  consider- 
ed and  agreed  to  by  a  Synod  convened  at 
that  place,  in  1648,  and  recommended  to 
the  acceptance  of  the  churches.^  This 
Synod  was  composed  of  ministers  from  all 
the  colonies  ;  the  invitation  being  general, 
and  the  interest  a  common  and  important 
one.  They  also  adopted  a  confession  of 
faith,  namely,  the  Westminster ;  which  had 
then  'lately  been  set  forth.  For  this  the 
Savoy  Confession  was  afterwards  sub- 
stituted. 

Having  finished  their  work,  in  which 
they  had  proceeded  with  great  harmony, 
66  they  did,  with  an  extraordinary  elevation 
of  soul  and  voice,  then  sing  together  the 


28  ORIGIN    AND    HISTORY    OF    THE 

song  of  Moses  and  the  Lamb,  in  the 
fifteenth  chapter  of  Revelation:"  and  thus 
the  session  was  closed. 

From  that  time  onward,  the  Cambridge 
Platform,  (till  it  was  superseded  in  Con- 
.  necticut,  in  1708,  by  the  Saybrook  Plat- 
form) was  the  general  directory  of  the 
Churches.  It  did  not  originate,  or  essen- 
tially modify  their  practice,  but  rather  re- 
cognized and  digested  the  principles  upon 
which  they  were  already  established.  It 
is  an  instrument  the  wisdom  of  which  will 
be  more  seen,  the  more  it  is  studied,  and 
compared  with  the  Scriptures. 

The  Saybrook  Platform  is  based  upon 
the  same  general  views  as  the  Cambridge  ; 
differing  from  it  only,  or  chiefly,  in  the 
further  provision  it  makes  in  respect  to 
councils,  and  associations  of  ministers. 

Such,  briefly,  is  the  rise  and  early  histo- 
ry of  the  New  England  Churches.  Of  oth- 
er institutions  which  have  had  their  origin 
and  growth  with  these  churches,  1  can 
take  no  notice. 


CONGREGATIONAL    CHURCHES.  29 

It  is  the  habit  of  infidels  and  vain  per- 
sons, of  Catholics,  and,  I  am  sorry  to  add, 
of  some  others,  from  whom  better  things 
might  be  hoped,  to  disparage  the  memory 
of  the  Pilgrims, — with  what  motives,  it 
need  not  be  mentioned.  But  the  attempt 
is  vain.  Their  works  speak  for  them. 
Their  schools,  their  colleges,  their  laws 
and  governments, — to  say  nothing  of  their 
churches, — institutions  which  all  men  ad- 
mire, liberties  which  all  men  are  breathing 
after,  a  state  of  society  which,  for  its  intel- 
ligence and  morals,  has  no  parallel  in  any 
country, — these  are  their  memorials.  When 
our  praise  of  the  Pilgrims,  or,  rather,  when 
our  gratitude  to  God  on  their  behalf,  sur- 
passes the  benefits  received  through  them  ; 
when  it  rises  higher,  or  spreads  farther, 
than  the  healthful  influences  which  they 
originated,  then  shall  our  gratitude  be 
abated,  and  our  praise  restrained. 

As  it  regards  the  Congregational  com- 
munion  at   the    present  day,   its  members 
still  cherish,  in- a  good  degree,  the  princi- 
3* 


30  ORIGIN    AND    HISTORY    OF    THE 

pies  and  habits  of  their  fathers.  They  are 
still  the  enlightened  friends  of  liberty  and 
religion  ;  the  efficient  patrons  of  education  ; 
the  advocates,  even  to  a  proverb  among 
the  licentious,  of  law,  and  order,  and  vir- 
tuous morals.  If  in  some  degree  they 
have  declined  from  the  strictness  of  former 
times,  it  may  yet  be  said  that  they  are 
among  the  most  strict  of  the  existing  de- 
nominations. If,  as  a  body,  they  keep  the 
Sabbath  with  less  exactness  than  the 
fathers  did,  (a  fact  to  be  deplored)  it  may 
still  be  asked,  what  body  of  Christian  pro- 
fessors respect  it  more  than  they  do,  or 
have  shown  themselves  more  solicitous  to 
protect  it  from  profanation  ?  If  less  se- 
vere, or  strenuous,  in  their  opposition  to 
vice,  which  of  the  sister  denominations  is 
before  them  in  every  work  of  reform  ;  or 
against  which  has  the  enmity  of  the  profli- 
gate been  more  manifested  on  this  account? 
I  hope  we  may  never  be  backward  to 
confess  our  sins,  and  to  lament  our  degen- 
eracy. But  whatever  our  sin,  or  degener- 
acy, may  be,  may  it  never  be  that  of  aban- 


CONGREGATIONAL    CHURCHES.  31 

doning  the   principles  and   habits  of  our 
fathers  ! 

We  revere  the  memory  of  the  pilgrims. 
We  revere  their  principles.  We  cherish 
their  institutions.  We  cannot  but  love  the 
churches  of  their  planting;  not  merely,  or 
blindly,  because  of  their  origin  with  them, 
but  because  of  their  scriptural  simplicity 
and  tried  excellence.  We  hold  fast  that 
which  is  good.  We  contend  earnestly  for 
the  faith  once  delivered  to  the  saints,  iden- 
tical, as  we  believe,  with  the  faith  of  these 
churches  ;  and  for  its  precious  fruits,  as 
developed  in  their  influence. 

We  cannot  look  at  the  results  of  the 
Congregational  system,  ecclesiastical  and 
doctrinal,  as  we  behold  them  in  New  Eng- 
land, and  elsewhere,  without  feeling  that 
for  us  to  abandon  it,  would  make  us  culpa- 
ble as  freemen  and  philanthropists,  as  well 
as  degenerate  as  sons  and  Christians.  If  it 
was  an  enlightened  piety  in  the  fathers 
which  devised  the  system,  must  it  not  be 
either  ignorance  or  degeneracy  in  the  sons, 


32*          ORIGIN    AND    HISTORY    OF    THE 

that  discards  it  ?  And  though  we  can  ap- 
preciate and  acknowledge  whatever  is  ex- 
cellent in  other  communions,  yet,  after 
more  than  two  centuries  experience  of  the 
fruits  of  this,  unaided  as  it  was,  and  for  a 
long  time  unmolested,  by  other  systems, 
and  operating  alone  in  forming  the  charac- 
ter of  New  England  ;  we  may,  without  big- 
otry we  trust,  say  to  such  as  would  prose- 
lyte us,  or  our  children,  to  other  modes, 
brought  in  to  rival  or  supplant  the  Con- 
gregational, Show  us  better  fruits,  before 
we  forsake  the  tree  which  produces  these.* 
And  we  cannot  help  demanding,  if  this 

*  "  Let  it  be  recollected,  that  for  nearly  a  hundred  years  af- 
ter the  settlement  of  New  England,  there  were  very  few  of  any 
denomination  in  the  land  besides  Congregalionalisls.  In  1700; 
there  were  in  all  the  New  England  states  then  settled,  900 
Episcopalians,  [equal  to  one  moderate  congregation]  of  whom 
185  were  communicants.  There  were  no  Methodists ;  and 
with  the  exception  of  Rhode  Island,  very  few  Baptists.  Not-a 
single  church  of  this  denomination  existed  in  Connecticut,  and 
but  two  or  three  in  Massachusetts.  There  we're  at  the  same 
time  one  hundred  and  twenty  Congregational  churches,  besides 
thirty  churches  composed  of  Indians.  It  is  plain  then  that  New 
England  is,  what  it  is,  chiefly  from  the  influence  of  the  Con- 
gregationah'sts,  and  of  Congregational  principles."  Haives's 
Tribute. 


CONGREGATIONAL    CHURCHES.  33 

land  were  now  a  wilderness,  as  it  was,  and 
the  foundations  of  our  welfare  were  now 
about  to  be  laid,  who  were  the  men,  or 
what  the  principles,  which  were  better  fit- 
ted for  the  work  than  those  we  are  con- 
sidering ?  And  if  these  principles  are  any 
less  valuable  now  than  they  once  were, 
if  they  are  less  scriptural,  or  less  effica- 
cious, let  the  system  be  brought  forward, 
of  all  the  existing  systems  of  faith  and  or- 
der, which  is  more  scriptural,  and  endued 
with  greater  efficacy  to  make  men  virtuous 
and  happy.  "  Where  is  truth,  where  is 
piety,  where  is  hope  and  salvation  to  be 
found,  if  not  in  these  Christian  societies, 
which,  for  two  hundred  years,  have  shared 
so  signally  in  the  protection  and  care  of 
Almighty  God,  and  which,  for  the  same 
period,  have  exerted  so  happy  an  influ- 
ence on  all  the  dearest  interests  and  hopes 
of  this  favored  community  ?"*  Or  if  these 
principles  do  not  now  reside  in  the  Con- 
gregational communion,  if  the  gold  has  be- 

*  Hawes. 


34  ORIGIN    AND    HISTORY   OF    THE 

come  utterly  dim,  and  the  most  fine  gold 
changed,  let  it  be  shown  in  what  commun- 
ion they  do  reside — and  we  will  be  con- 
verts to  that  communion.  But  if  no  such 
church  or  system  can  be  named,  then  let 
the  Congregational  descendants  of  the  Pil- 
grims sustain,  under  God,  to  the  latest 
times,  the  faith,  and  the  order,  of  their 
Congregational  progenitors. 

Meantime,  we  repeat  the  testimony  of 
the  venerable  men  before  quoted,*  and 
hand  it  down  to  our  children.  "  We  do 
therefore  earnestly  testify,  (say  they)  that 
if  any  who  are  given  to  change,  do  rise  up 
to  unhinge  the  well  established  churches 
in  this  land,  it  will  be  the  duty  and  inter- 
est of  the  churches  to  examine  whether 
the  men  of  this  trespass  are  more  prayer- 
ful, more  watchful,  more  zealous,  more  pa- 
tient, more  heavenly,  more  universally  con- 
scientious, and  harder  students,  and  better 
scholars,  and  more  willing  to  be  informed 
and  advised,  than  those  great  and  good 

*  Messrs.  Higginson  and  Hubbard. 


CONGREGATIONAL    CHURCHES.  35 

men  who  left  unto  the  churches  what  they 
now  enjoy.  If  they  be  not  so,  it  will  be 
wisdom  for  the  children  to  forbear  pulling 
down  with  their  own  hands  the  houses  of 
God  which  were  built  by  their  wiser  fath- 
ers, until  they  have  better  satisfaction.'5 
And  they  conclude  with  their  "  prayers  un- 
to the  Lord  for  these  holy  churches,  [in. 
which,  who  will  not  unite  ?]  that  he  would 
surely  visit  them,  and  grant  much  of  his 
gracious  presence  and  Spirit  in  the  midst 
of  them  ;  and  raise  up,  from  time  to  time, 
those  who  may  be  happy  instruments  of 
bringing  down  the  hearts  of  the  parents  in- 
to the  children.  The  Lord  bless  these  His 
churches,  and  keep  them  steadfast,  both  in 
the  faith,  and  in  the  order  of  the  gospel, 
and  be  with  them,  as  he  was  with  their 
fathers,  and  never  leave  them  nor  forsake 
them!" 


CHAPTER  II. 

PRINCIPLES  OF  THE  CONGREGATIONAL  SYS- 
TEM. 

As  the  rights  and  duties  of  the  church- 
member  are  essentially  modified  by  the 
polity  of  the  church  to  which  he  belongs, 
it  is  important  to  him,  and  also  to  the 
church,  that  he  should  understand  the 
principles  of  that  polity.  The  government 
of  a  church,  like  any  other  government,  is 
a  practical  thing  :  it  defines  relations,  dis- 
tributes powers,  prescribes  duties.  And 
these  vary  with  the  character  of  the  sys- 
tem. It  is  therefore  obvious,  that  though 
all  believers,  considered  simply  as  disci- ' 
pies  of  Christ,  have  the  same  duties  to  dis- 
charge, yet  considered  as  subject  to  this  or 
that  particular  ecclesiastical  organization, 
their  duties,  as  well  as  their  privileges, 
may  be  quite  diverse.  As  the  active  du- 
ties of  the  citizen  of  a  republic  are  not  the 


CONGREGATIONAL    SYSTEM..  37 

same  as  those  of  the  passive  subject  of  an 
oligarchy  ;  being  more  numerous,  more 
responsible,  more  noble  :  so3  under  the  va- 
rious schemes  of  church  order,  there  is 
more  or  less  for  the  laity  to  do,  or  to  sub- 
mit  to,  in  the  management  of  affairs,  as  the 
schemes  have  more  or  less  of  the  charac- 
ter of  free  institutions. 

The  following  are  the,  essential  features 
of  the  Congregational  system.  They  re- 
late to  the  constitution  of  churches,  their 
members,  powers,  officers,  and  relations. 

A  church  is  a  society  of  believers  united 
together,  by  their  own  consent,  or  cove- 
nant, in  obedience  to  the  will  of  Christ,  for 
the  observance  of  ordinances,  their  own 
edification,  and  the  propagation  of  the 
faith.  Each  society,  thus  formed,  with  its 
proper  officers,  is  to  all  intents  a  church. 

No  persons  are  to  be  received  as  mem- 
bers but  such  as  are  hopefully  renewed  by 
the  Spirit  of  God,  giving  credible  evidence 
of  the  same. 

Church  power,  as  it  is  called,  that  is,  the 
4 


38  PRINCIPLES    OF  THE 

power  to  receive,  and  discipline  members, 
to  elect  officers,  and  to  do  such  other  acts 
as  concern  the  body,  in  matters  of  prac- 
tice, is  vested  in  the  church  itself,  and  not 
in  its  officers.  The  latter  have  their  prop- 
er authority  and  influence,  (as  will  be  no- 
ticed elsewhere,)  but  have  not  power  to 
rule  the  church,  except  by  consent  of  the 
brotherhood. 

The  officers  of  the  church  are  of  two  or- 
ders, namely,  presbyters  (or  ministers)  and 
deacons.  They  are  elected  by  the  breth- 
ren, and  ordained  by  presbyters. 

The  churches  are,  in  a  qualified  sense, 
independent.  No  church  admits  the  right 
of  any  other  church,  or  number  of  church- 
es, or  church  officers,  to  interfere  authorita- 
tively with  its  faith  or  discipline.  "They 
maintain,  however,  an  endeared  and  ex- 
tended communion  and  co-operation  with 
one  another ;  and  are  so  far  mutually  sub- 
ject to  discipline,  that  an  erring  church  is 
open  to  the  reproofs  of  others,  and,  if  the 
case  require,  may  be  disowned  from  the 
general  communion. 


CONGREGATIONAL    SYSTEM.  39 

They  do  not  allow  the  imposition  of  hu- 
man creeds,  or  standards,  as  tests  of  ortho- 
doxy, or  terms  of  communion. 

The  relations  of  Church  and  Society,  as 
they  have  been  established  by  New  Eng- 
land Congregationalists,  recognizing  both 
their  distinct  and  their  united  existence 
and  capacities,  are,  it  is  believed,  peculiar, 
and  eminently  happy. 

I  have  merely  stated  these  items,  without 
the  grounds  or  proofs  of  them.  For  the 
elucidation  of  some  of  them,  I  subjoin  the 
following  remarks. 

1.  Churches  are,  in  a  limited  sense,  vol- 
untary associations ;  being  formed  by  the 
free  consent  of  the  members.  They  can 
be  properly  formed  in  no  other  way.  Men 
are  not  born  into  the  church,  but  into  the 
world:  though  volumes  have  been  written 
to  the  contrary.  Nor  can  any  act  of  pow- 
er, ecclesiastical,  or  civil ;  or  any  parish, 
or  diocesan,  or  other  geographical  lines, 
make  them  members.  It  must  be  by  their 
own  intelligent  act. 


40  PRINCIPLES    OF  THE 

It  is  only  in  this  restricted  sense,  howev- 
er, that  they  are  of  the*nature  of  voluntary 
associations  ;  being  in  all  other  important 
respects  dependent,  not  upon  the  will  of 
the  members,  but  upon  the  will  of  Christ.* 

2.  Though  we  have  no  pufilic  Articles 
of  Religion,  to  which,  as  a  denomination, 
we  require  subscription,  each  church  has 
its  own  Confession  of  Faith  and  Covenant. 

These  Confessions  are  usually  brief  and 
comprehensive,  comprising  only  those  arti- 
cles of  the  Christian  system,  which  are 
regarded  as  fundamental.  Their  uses  are 
these.  They  are  declarative  of  the  faith  of 
the  church  j  showing  in  what  sense  it  un- 
derstands the  Scriptures,  and  what  scheme 
of  doctrine  it  embraces,  in  distinction  from 
other  schemes.  They  also  show  the  har- 

*  A  proper  voluntary  association  is  one  whose  existence  and 
whole  economy  are  a  conventional  thing.  It  is  self-constituted, 
prescribes  its  own  laws,  admits  to  membership  whom  it  will,  is 
without  responsibility,  and  may  change  and  modify  its  form 
and  policy,  or  cease  to  be,  according  to  its  own  pleasure.  The 
churches  of  Christ  ought  not  in  any  manner  to  be  confounded 
with  these ;  as  perhaps  they  have  sometimes  been,  by  those 
who  are  fond  of  calling  them  "  voluntary  associations." 


CONGREGATIONAL    SYSTEM.  41 

many  of  the  members  in  respect  to  faith. 
The  ends  for  which  the  members  are  asso- 
ciated require  that  they  should  be  substan- 
tially agreed  in  their  views  ;  and  this  agree- 
ment is  signified  by  their  assent  to  a  com- 
mon confession. 

The  Covenant  is  a  solemn  recognition 
of  the  practical  duties  of  the  Christian  pro- 
fession. It  is  an  engagement  on  the  part 
of  the  members,  personally  entered  into  as 
it  respects  God,  and  mutually  as  it  respects 
themselves,  to  walk  agreeably  to  the  laws 
of  Christ's  house. 

Regarded  as  forms,  also,  the  Confession 
and  Covenant  are  important,  as  giving  dis- 
tinctness and  solemnity  to  the  act  of  a 
Christian  profession. 

The  practice  of  religious  covenanting  is 
very  ancient.  For  covenanting  with  God, 
see  Gen.  17.  Deut.  xxix.  10 — 13.  Exod. 
xix.  8.  Neh.  ix.  38,  (in  which  instance 
the  covenant  was  written  and  sealed?)  and 
other  passages.  For  covenanting  with  one 
another,  see  Neh.  x.  28—31.  2  Cor.  viii.  5.* 

*See  Upham's  Rat.  Dis.  §§29—31. 

4* 


42  PRINCIPLES    OF  THE 

3.  Congregationalists  hold  to  the  local 
and  separate  being  of  churches,  as  compos- 
ed of  single  societies  of  believers,  in  oppo- 
sition to  the  idea  of  an  extended  church, 
composed  of  many  societies ;  as  a  catholic, 
a  national,  or  a  diocesan  church.  The 
New  Testament  never  uses  the  word 
church  in  this  extended  sense,  (except  as  it 
speaks  of  the  whole  family  of  the  redeem- 
ed,) but  applies  it  only  to  local  assemblies ; 
as  the  church  of  Ephesus,  the  church  in 
Smyrna,  at  Corinth,  &c.  When  it  speaks 
of  provinces,  or  countries,  it  uses  the  plu- 
ral, churches ;  as  the  churches  of  Galatia, 
of  Macedonia,  the  seven  churches  which 
are  in  Asia,  &c. 

And  this  is  the  Congregational  idea. 
Each  society  is  a  church,  a  whole  church, 
and  not  a  fraction,  or  constituent  part  of  a 
church.  It  is  complete  in  itself,  and  com- 
petent to  all  the  acts  which  it  is  proper  for 
a  church  to  do.  Hence,  while  we  hear  of 
The  Church  of  England,  The  Presbyterian 
Church,  The  Methodist  Episcopal  Church, 
meaning  extended  bodies,  -having  common 


CONGREGATIONAL    SYSTEM.  43 

and  imperative  articles  of  subscription,  and 
amenable  to  some  central  or  common  pow- 
er, we  never  hear  of  The  Congregational 
Church,  but  they  are  spoken  of  as  churches. 
Nor  do  we  commonly  hear  from  intelligent 
Congregationalists  such  phrases  as  our 
Church,  our  Zion ;  or  such  personifications 
as  her  communion,  her  pale,  and  the  like. 
Such  imposing  phrases  and  ideas,  though 
there  may  be  no  great  harm  in  them,  per- 
haps, are  as  uncongregational  as  they  seem 
to  us  unscriptural.  In  the  mouths  of  some 
they  are  unamiably  sectarian. 

The  Congregational  communion  is  not 
one  great,  imposing,  consolidated  church ; 
but  a  band  of  related  Christian  families ; 
bound  together  by  oneness  of  faith,  affec- 
tion, and  aim  ;  having  the  Bible  for  their 
common  directory,  and  Christ  for  their 
common  head.  Such  were  the  New  Tes- 
tament churches. 

4.  That  churches  should  be  composed 
of  true  believers,  and  of  such  only,  is  es- 


44  PRINCIPLES    OF  THE 

sential,  not  only  to  the  purity  of  churches, 
but  to 'every  object  for  which  they  exist. 
Supposing  them  to  be  made  up  indifferent- 
ly of  believers  and  unbelievers,  the  child- 
ren of  God  and  the  children  of  the  world, 
there  could  be  neither  fellowship,  disci- 
pline, co-operation,  nor  visible  separate- 
ness  from  the  world.  What  fellowship 
hath  righteousness  with  unrighteousness, 
or  what  communion  hath  light  with  dark- 
ness ?  This  is  clear  enough  in  scripture, 
and  in  reason ;  but  not  every  church  has 
acted  upon  it. 

If  churches  are  to  be  formed  carefully 
and  strictly  upon  this  principle,  we  may 
see  how  wrong  it  is  to  invite  the  entrance 
of  the  unconverted,  either  by  urgency,  or 
by  too  easy  admission.  How  often  have 
churches  sought  to  enlarge  themselves  by 
lowering  the  terms  of  admission  ;  by  too 
large  or  lax  a  charity,  in  respect  to  evi- 
dence of  grace ;  by  extolling  the  saving 
efficacy  of  their  sacraments,  and  "  valid  or- 
dinances ;"  or  by  the  too  ready  embrace 
of  a  merely  sectarian  and  proselyting  zeal  ? 


CONGREGATIONAL    SYSTEM.  45 

How  often  is  "  the  temple  of  God"  sinned 
against,  in  these  and  similar  ways  !  "  But 
let  every  man  take  heed  how  he  buildeth." 
The  apostolic  churches  were  composed  of 
none  but  those  who  were  hopefully  renew- 
ed, according  to  the  best  evidence  that 
could  be  had  of  them.  They  were  all  ad- 
dressed as  "  saints,"  "  saints  in  Christ," 
"  saints  and  faithful."  Our  Savior  him- 
self offered  no  facilities  for  the  admission 
of  the  impenitent,  but  discouraged  them  ; 
as  the  Bible  everywhere  does.  Ps.  1.  16. 
Matt.  viii.  19,  20.  Luke  xiv.  26—33. 
Eccles.  v.  5.  1  Cor.  iii.  10,  12,  13. 

5.  As  the  members  are  required  to  have 
fellowship  one  with  another,  and  as  there 
can  be  no  fellowship  with  those  who  are 
brought  together  without  consent,  or  like- 
ness of  character,  (for  how  can  two  walk 
together  except  they  be  agreed  ?)  it  is  man- 
ifestly fit  and  reasonable  that  new  mem- 
bers should  come  in  by  consent  of  the 
brotherhood. 

Again,  as  the  brethren  admit  members, 


46  PRINCIPLES    OF  THE 

so  it  is  for  them  to  expel  members,  when 
their  conduct  requires  it.  In  other  words, 
as  it  was  with  them  to  say  whether  a  per- 
son was  worthy  of  their  fellowship  at  the 
first ;  it  is  with  them  to  say  whether  he 
continues  worthy,  or  has  forfeited  their  con- 
fidence. That  is  ;  the  power  of  admission, 
and  of  discipline,  is  properly  in  the  broth- 
erhood. Suppose  it  to  be  elsewhere,  and 
to  be  exercised  independently  of  them  :  it 
may  force  an  unworthy  and  unwelcome 
member  upon  them,  but  it  cannot  force 
their  confidence  and  love.  He  may  be 
among  them,  but  he  is  not  of  them. 

6.  If  the  right  of  admitting  and  ex- 
cluding members  be  important  to  the  broth- 
erhood, much  more  is  the  right  of  choosing 
their  own  ministers.  My  edification,  as  de- 
pendent on  my  minister ;  the  love  and 
respect  I  am  required  to  bear  towards  him ; 
my  concern  for  my  children  and  friends, 
and  for  all  who  are  to  share  with  me  in  the 
influence  of  his  ministrations ;  and  many 
other  things,  make  it  exceedingly  desira- 


CONGREGATIONAL    SYSTEM.  47 

ble  to  me,  that  I  should  have  a  voice  in  his 
election. 

Nor  let  it  be  said  that  the  brethren  are 
not  qualified  for  such  a  trust.  Our  Sa- 
vior virtually  judges  otherwise,  where  he 
says,  the  sheep  know  the  shepherd's  voice, 
and  a  stranger  will  they  not  follow,  but 
will  flee  from  him ;  for  they  know  not  the 
voice  of  strangers.  True  Christians  soon 
discern  the  spirit  of  their  ministers  ;  and 
are  made  to  feel  what  occasion  they  have 
in  them  either  to  rejoice,  or  to  mourn. 
Blind  guides  may  satisfy  the  blind,  but  r^ot 
the  "children  of  the  day." 

"  Of  such  moment  is  the  preservation  of 
this  power,  [of  choosing  their  officers]  that 
the  churches  exercised  it  in  the  presence 
of  the  apostles."*  Acts  xiv.  23,f  and  vi. 

3—5. 

• 

7.  Of  church  officers  we  have  but  two 
kinds,  ministers  and  deacons,  because  but 

*  Carab.  Plat. 

f  This  passage  reads  in  our  translation,  "  they  ordained," 
&c.  but  the  word  in  the  original,  means  to  elect  by  lifting  up 
the  hand. 


48  PRINCIPLES    OF    THE 

two  are  recognized  in  the  New  Testament. 
I  speak  of  permanent  officers.  The  apostol- 
ic office  was  not  a  permanent  one,  but  ex- 
pired with  the  twelve. 

The  words  bishop,  elder,  pastor,  and  min- 
ister, are  used  in  the  New  Testament  to 
signify  the  same  office,  being  applied  to 
the  same  person.  Hence  the  equality  of 
ministers.  It  was  not  intended  that  some 
should  be  set  up  as  overseers  and  lords 
over  the  others.  "  Be  not  ye  called  Rab- 
bi :  for  one  is  your  Master,  even  Christ ; 
and  all  ye  are  brethren."  "  Ye  know  that 
they  which  are  accounted  to  rule  over  the 
gentiles  exercise  lordship  over  them  ;  and 
their  great  ones  exercise  authority  upon 
them.  But  so  it  shall  not  be  among  you." 

The  three  grades  of  bishops,  priests,  and 
deacons,  are  not  to  be  found  in  the  New 
Testament.  The  chapter  and  verse  oan- 
not  be  named.  Of  course,  as  they  are 
not  in  the  Bible,  they  are  not  of  divine 
right,  whatever  may  be  said  of  them  from 
history  or  expediency. 

JLay-presby t e r s ,    or  ^ruljng^^elders,    are 


> 

CONGREGATIONAL    SYSTEM.  49 

V*L<*  <£  Jb  ^ 

mv5r  J^  WL   CV  • 

supposed,  bpEceshyterians,  to  be  author-  /^ 
ized  by  J_Tim.  v.  17.  "  Let  the  elders 
that  rule  well  be  counted  worthy  of  HottEJy'ft*.-^ 
honor,  especially  they  who  labor  in  word 
and  doctrine."  But  it  is  thought  by  very 
judicious  critics  that  they  have  misappre- 
hended the  meaning  of  the  passage.  Let 
the  elders  (ministers)  who  rule  well,  espe- 
cially those  who  are  laborious  in  preaching, 
be  counted  worthy  of  double  honor.  Com- 
pare with  1  Thess.  v.  12,  13,  and  Heb. 
xiii.  17.  Reference  is  also  made,  in  sup- 
port of  the  office,  to  Rom.  xii.  7,  8,  and  1 
Cor.  xii.  28.  These  passages  speak  of 
ruling,  and  of  helps  and  governments,  but 
specify  nothing  as  to  a  government  by 
ruling  elders.*  The  expediency,  or  lawful- 
ness, of  this  method  of  government,  is  a 
separate  question,  which  every  one  will 
settle  for  himself. 

*"  This  distinction  between  teaching  and  ruling  elders,  if  it 
ever  existed,  (which  I  will  neither  affirm  nor  deny,)  was  cer- 
tainly not  of  long  continuance;  for  St.  Paul  makes  it  a  qualifi- 
cation requisite  in  all  presbyters,  or  bishops,  that  they  be  able 
to  teach  and  instruct  others.  1  Tun.  iii.  2,  &c. — Mosheim, 
Bk.  I. 

5 


50  PRINCIPLES    OF  THE 

8.  From  our  having  no  public  Confession 
of  Faith,  or  general  Directory  for  the  wor- 
ship and  discipline  of  our  churches,  it  is 
often  imagined,  and  ignorantly  alledged 
against  us,  by  those  who  think  such  things 
essential,  that  we  must  necessarily  be 
chargeable  with  looseness  and  uncertainty. 

But  our  practice  in  this  respect  is  that 
of  the  primitive  churches.  They  had  no 
such  Confessions  and  Directories.  We 
find  no  instance  of  our  Savior,  or  the 
apostles,  or  prophets,  referring  to  any  con- 
fession, symbol,  directory,  rubric,  or  formu- 
lary whatever,  except  the  Sacred  Oracles. 
Our  Confession  and  Directory  are  the 
same.  Though  each  of  our  churches  has 
its  particular  Confession,  and,  commonly,  a 
few  simple  articles  of  practice,  drawn  up 
for  the  sake  of  convenience,  they  are  never 
appealed  to  as  "  standards,"  or  matters  of 
authority.  Our  standard  is  the.Bjble.  We 
think  we  need  no  other.  We  think  that 
the  Bible  contains,  in  the  form  of  express 
statute  or  recorded  practicea  not  only  all 
that  is  essential  to  the  faith  of  churches, 


CONGREGATIONAL    SYSTEM.  51 

but  all  that  is  requisite  to  order  and  disci- 
pline; and  that  its  instructions  are  suffi- 
ciently ascertainable  without  the  medium 
of  a  human  compend.  The  Bible  declares 
its  own  authority  and  sufficiency,  and  re- 
quires a  direct  reference  to  itself  on  all 
questions  of  a  religious  or  moral  nature. 
2  Tim.  iii.  16,  17.  John  v.  39.  Matt, 
xxii.  29.  Ps.  cxix.  105.  Prov.  vi.  23. 
Is.  viii.  20. 

If  it  be  supposed,  from  our  having  no 
standards,  that  wre  have  therefore  no  dis- 
tinctness or  harmony  of  belief,  or  practice  ; 
or  that  our  sentiments  are  uncertain,  and 
not  to  be  known  ;  the  supposition  is  a  very 
mistaken  one.  The  sentiments  of  no  de- 
nomination are  more  widely  or  distinctly 
known, — gathered,  it  is  true,  not  from  Ar- 
ticles, numbered  and  stereotyped  ;  but 
from  the  living  pulpit,  from  lucid  and  labo- 
rious authors,  and  from  thousands  of  tracts 
and  periodicals.  And  the  harmony  of  our 
churches  has  been  proverbial.  Notwith- 
standing their  perfect  and  universal  free- 
dom, as  to  what  they  shall  believe  or  prac- 


52  PRINCIPLES    OF  THE 

tice,  there  has  been  a  remarkable  agree- 
ment both  of  faith  and  practice  among 
them,  and  a  prevailing  likeness  of  charac- 
ter, throughout  New  England  ;  and  for 
above  two  centuries.  What  churches  have 
dwelt  together  in  greater  affection  and  uni- 
ty ?  In  what  body  of  Christians  have  there 
been  fewer  defections  from  the  faith  ?  And 
not  only  here,  but  wherever  the  denomina- 
tion is  known.  The  following  testimony  of 
the  Congregational  Union  of  England  and 
Wales  respecting  the  denomination  in  that 
country,  may  stand  for  all.  "  They  wish  it 
to  be  observed,  (they  say,)  that  notwith- 
standing their  jealousy  of  subscription  to 
Creeds  and  Articles,  and  their  general  dis- 
approval of  the  imposition  of  any  human 
standard,  they  are  far  more  agreed  in  their 
doctrines  and  practices  than  any  church 
which  enjoins  subscription  and  enforces  a 
human  standard  of  orthodoxy." 

Whatever  may  be  said  of  the  utility  of 
creeds,  we  have,  in  the  history  of  these 
churches,  a  practical  demonstration  that 


CONGREGATIONAL    SYSTEM.  53 

they  are  at  least  not  indispensable,  either  to 
the  being  or  well-being  of  churches. 

There  can  be  no  objection  to  creeds,  that 
is,  to  compends  of  doctrine,  for  certain  pur- 
poses. They  have  their  uses,  and  perhaps 
important  uses.  But  Congregationalists 
object  to  their  being  imposed  as  tests,  or  set 
up  as  standards,  to  enforce  uniformity. 
We  deprecate  the  authority  they  are  apt  to 
grow  to,  to  the  prejudice  of  the  rights  of 
conscience,  and  the  word  of  God.  As 
fences  against  heresy,  experience  does  not 
prove  them  to  be  very  effectual.  As  arti- 
cles of  peace,  and  bonds  of  union,  we  fear 
they  create  divisions  as  often  as  they  pre- 
vent them.  How  large  a  proportion  of  the 
internal  troubles  of  churches  which  use 
them, — their  "Acts  and  Testimonies,"  their 
protests  and  counter-protests,  their  hot  con- 
tentions, and,  in  many  cases,  their  violent 
disruptions,  arise  from  nothing  else  than 
zeal  for  standards  ?  There  are  some  who 
think  that  heaven  and  earth  should  pass 
sooner  than  one  jot  or  tittle  of  the  exact 
wording  of  the  prescribed  creed  and  order 

5* 


5.4  PRINCIPLES    OF  THE 

of  their  church  be  not  fulfilled ;  and  any 
brother  that  offends  in  one  point,  they  hold 
to  be  guilty  of  all,  and  obnoxious  to  ecclesi- 
astical censure  They  put  their  strait-jack- 
et upon  the  limbs  of  Charity,  who  loves 
freedom  as  she  loves  truth,  and  make  their 
narrow  views  the  jail-limits  Within  which 
she  walks  afflicted  and  confined. 

To  those  who  have  looked  at  history,  or 
at  human  nature,  the  conviction  is  hardly 
avoidable,  that  the  tendency  of  creeds,  es- 
pecially when  enforced  to  the  letter,  is  just 
the  other  way  from  that  which  is  claimed 
for  them.  As  to  the  entire  uniformity 
which  is  aimed  at  by  means  of  them,  this 
is  not  attainable,  as  all  experience  shows. 
And  if  the  end  itself  be  not  attainable,  still 
less  is  it  attainable  by  the  means  relied  on. 
The  attempt  to  force  an  agreement  is  likely 
to  result  in  the  opposite.  Agreement,  so 
far  as  it  is  attainable,  must  be  voluntary 
and  unconstrained.  The  human  conscience, 
made  free  by  its  Creator,  revolts  at  the 
idea  of  bondage  to  any  human  authority. 
And  this  reluctance  is  in  none  stronger 


CONGREGATIONAL    SYSTEM.  55 

than  in  the  truest  sons  of  the  gospel ;  who 
have  an  injunction  from  their  Lord,  to  call 
no  man  their  father  upon  earth  ;  for  one  is 
their  Father,  which  is  in  heaven,  and  one  is 
their  Master,  even  Christ ;  and  an  apostol- 
ic exhortation  to  stand  fast  in  the  liberty 
wherewith  Christ  hath  made  them  free, — 
having  reference  to  this  very  subject,  the 
imposition  of  a  creed ;  namely,  that  of  the 
Jews,  upon  the  Galatian  converts.  The 
tendency  of  religion  itself  is,  to  liberate 
the  conscience  from  mere  human  authority, 
(viewed  as  such,}  and  to  subject  it  to  God 
alone. 

With  regard  to  the  Westminster  and  Sa- 
voy Confessions,  which  were  formally 
adopted  by  the  early  New  England  church- 
es, and  are  still  esteemed  by  us,  as  sys- 
tems of  truth,  they  have  never  had  the  au- 
thority of  standards  with  us,  as  some  have 
supposed.  They  originated  in  England. 
They  were  consented  to,  "  for  substance  of 
doctrine,"  by  the  New  England  churches, 
instead  of  drawing  up  a  confession  for 
themselves,  (which  they  have  never  done,) 


56  PRINCIPLES    OF  THE 

for  the  sake  of  declaring  their  doctrinal 
agreement  with  Christians  on  the  other 
side  of  the  water ;  from  which  some  had 
accused  them  of  departing. 

They  were  never,  to  my  knowledge,  set 
up  as  standards,  and  made  of  the  like  au- 
thority with  us,  as  confessions  are  with 
other  communions.  No  candidate  for  the 
ministry  is  required  to  subscribe  them,  ex 
vnimo,  or  otherwise  ;  no  church  adopts 
them  for  its  private  use ;  nor  is  reference 
ever  made  to  them,  so  far  as  I  know,  in 
cases  of  discipline  for  heresy.  They  have 
the  authority  of  truth,  with  us,  so  far  as 
they  agree  with  the  Bible ; — and  it  is  be- 
lieved, that,  regarded  as  systems,  whatever 
exceptions  may  be  made  to  some  of  their 
particular  statements,  they  are  far  nearer 
to  "  the  faithful  word,"  than  the  loose  Ar- 
minian  systems  which  stand  opposed 4  to 
them.  They  have  no  other  authority  than 
this.  And  the  same  may  be  said  of  our 
Platforms.  They  are  lights  which  all  are 
free  to  use,  or  not,  as  they  please?) 


CONGREGATIONAL    SYSTEM.  57 

9.  The  things  which  most  distinguish 
the  Congregational  plan  from  others,  are 
these  jtwo  :  thalmportance  it  gives  to  the 
suffrages  of  the  brotherhood,  in  matters  of 
discipline  and  government ;  and^  the  inde- 
pendence of  the  churches  of  foreign  con- 
trol, or  supervision  :  which  two  things  may 
be  stated  in  one,  namely,  the  self-govezn- 
ment  of  the  churches.  In  other  systems 
the  powers  of  government  are  vested  in 
the  officers,  chiefly  in  the  clergy,  exclusive 
of  the  brotherhood.  In  the  Congregation- 
al, they  are  vested  in  the  church  as  a  body, 
including  its  officers  ;  the  latter  acting,  in 
their  official  capacity,  as  the  guides  and 
executives  of  the  church. 

These  powers  are  vested  thus  in  the 
church, 

(1.)  Because  it  was  so  done  in  the  New 
Testament  Churches,  as  our  references  to 
the  Scriptures  show.  Our  Savior  himself 
gives  such  power  to  the  churches.  Matt. 
xviii.  17,  18.* 

*To  the  independence  and  self-government  of  the  primitive 


58  PRINCIPLES    OF  THE 


It  would  seem  to  be  the  natural  right 
of  the  dhurches  to  govern  themselves,  —  un- 


churches, we  have  the  testimony  of  Mosheim.  "  In  those 
primitive  times,  (says  that  respected  historian,)  each  Christian 
church  was  composed  of  the  people,  the  presiding  officers,  and 
the  assistants,  or  deacons.  —  The  highest  -authority  was  in  the 
people,  or  the  whole  body  of  Christians  5  for  even  the  apostles 
themselves  inculcated  by  their  example,  that  nothing  of  any 
moment  was  to  be  done  or  determined  on,  but  with  the  knowl- 
edge and  consent  of  the  brotherhood.  Acts  i.  15  :  vi.  3  :  xv. 
4  :  xxi.  22."  —  "  The  assembled  people,  therefore,  elected  their 
own  rulers  and  teachers,  or  by  their  authoritative  consent  re- 
ceived them,  when  nominated  to  them.  They  also  by  their 
suffrages  rejected  or  confirmed  the  laws,  that  were  proposed 
by  their  rulers,  in  their  assemblies  5  they  excluded  profligate 
and  lapsed  brethren,  and  restored  them  5  they  decided  the  con- 
troversies and  disputes  that  arose,  &c."  And  this  order  of 
things  the  same  historian  finds  to  have  continued  for  near  two 
centuries.  "  During  a  great  part  of  this  [the  second]  century 
all  the  churches  continued  to  be,  as  at  first,  independent  of  each 
other,  or  were  connected  by  no  consociations  or  confederations. 
Each  church  was  a  kind  of  little  independent  republic,  govern- 
ed by  its  own  laws,  which  were  enacted,  or  at  least  sanctioned, 
by  the  people."—  Dr.  Murdochs  Edition,  1832;  Vol.  I.  pp.  81, 
82,  86. 

Mosheim  has,  of  course,  no  reference  in  these  passages  to 
modern  Congregationalism,  but  has  his  eye  simply  upon  the 
primitive  churches,  and  the  matters  of  fact  concerning  them. 
There  can  be  no  doubt  that  he  has  exhibited  them  as  they 
were,  the  same  being  evident  from  the  New  Testament  itself  5 
and  the  description  exactly  answers  to  our  Congregational 
system. 


CONGREGATIONAL    SYSTEM.  59 

less  this  right  is  denied  them  in  the  New 
Testament ;  which  is  not  done,  but  on  the 
contrary,  the  right  is  there  confirmed  to 
them.  The  exercise  of  this  right  is  also 
necessary  to  the  due  performance  of  duties 
which  are  enjoined  upon  the  body,  those 
namely,  of  watchfulness  and  discipline ; 
which  cannot  be  performed,  and,  in  point 
of  fact,  are  not  performed,  at  least  accord- 
ing to  the  intent  and  letter  of  them,  in 
churches  whose  government  is  aristocratic, 
as  may  be  noticed  hereafter. 

(3.)  The  powers  in  question-  are  no  less 
safely,  than  they  are  scripturally,  confided 
to  the  brotherhood.  It  is  believed,  that  the 
churches,  with  their  pastors,  are  compe- 
tent to  the  maintenance  of  their  own  puri- 
ty, peace,  and  order,  according  to  the  laws 
of  Christ  ;  and  that  the  powers  requisite 
to  this  are  likely  to  be  used  as  conscien- 
tiously and  judiciously,  and  are  as  little  lia- 
ble-to  abuse  or  neglect,  in  their  hands,  as 
in  the  hands  of  church  officers  alone. 
Power  in  the  hands  of  a  few,  in  a  hierar- 
chy particularly,  (such  is  the  nature  of 


60  PRINCIPLES    OF  THE 

man)  is  prone  to  be  consequential  and  dic- 
tatorial. It  delights  in  the  show  and  exer- 
cise of  authority,  and  in  the  submissive 
reverence  of  its  subjects  ;  and  too  often  has 
its  own  importance  and  preservation  in 
view,  not  less  than  the  interests  for  which 
it  professes  to  legislate.  I  do  not  aver, 
that  it  always  assumes  this  bearing,  actu- 
ally, but  such  is  its  tendency,  as  there  is 
too  much  melancholy  history  to  show. 
How  many  have  been  the  abuses  of  these 
forms  of  government !  How  many  their 
neglects  !  How  often  have  high  church 
prerogatives  and  powers — lordly  in  nature, 
name,  and  exercise  ;  and  aspired  to  by  im- 
proper men,  if  they  have  not  spoiled  the 
simplicity  of  good  men — been  exerted  in 
ways  immensely  injurious  to  religion, — im- 
mensely foreign  to  its  nature  and  interests 
as  a  spiritual  thing,  and  oppressive  and 
distressing  to  the  most  conscientious  of  its 
subjects  ;  and  how  often,  also,  have  they 
been  negligent  and  indifferent  where  cor- 
ruption and  disorders,  doctrinal  and  moral, 
have  demanded  their  exercise  ! 


CONGREGATIONAL.    SYSTEM.  61 

The  government  of  the  churches  vested 
in  themselves,  is  a  very  different  thing 
from  a  government  solely  by  officers. 
From  its  nature  here,  it  is  incapable  of  os- 
tentation or  aggrandizement,  or  of  far- 
reaching  abuses.  Its  exercise,  in  the 
hands  of  the  brotherhood,  is  the  humble 
discharge  of  duties  where  all  are  alike 
responsible  and  alike  concerned  in  the 
consequences  ;  where  the  power  of  each, 
if  any  be  disposed  to  use  it  improperly,  is 
balanced  by  the  equal  voice  and  vote  of 
the  others  ;  and  where,  in  cases  of  censure, 
particularly,  each  is  reminded  to  do  what 
he  does,  "  in  the  spirit  of  meekness ;  con- 
sidering himself,  lest  he  also  be  tempted." 
There  may  be  in  a  reverend  assembly  of 
divines,  or  house  of  bishops,  or  other  form- 
al legislative  or  judicial  body,  more  learn- 
ing and  gravity,  but  there  is  not  always 
more  simplicity  and  prayerfulness,  than  in 
the  humble  church  meeting;  whose  very 
want  of  the  consequence  which  learning 
and  office  give,  makes  them  the  more  self- 
distrustful  and  circumspect,  in  what  they 
6 


62  PRINCIPLES    OF  THE 

do,  and  the  more  disposed,  in  their  lack 
of  wisdom,  to  ask  of  God,  who  giveth  to  all 
men  liberally,  and  upbraideth  not. 

(4.)  The  discipline  of  the  church  is  a  dif- 
ferent thing   in  the  hands  of  ^the  church, 
from   what   it  is  in  merely  official    hands. 
-It  is  another  and  a  better  thing. 

In  the  first  place,  we  want  the  aid  of 
the  brotherhood  in  our  endeavors  to  reclaim 
offenders.  A  member  will  often  deal  with 
a  fellow  member, — a  plain  man  with  a 
plain  man — more  hopefully  than  a  bishop, 
or  any  other  church  officer  can.  They  are 
better  acquainted,  and  understand  each 
other  better ;  and  have  more  that  is  com- 
mon between  them,  of  language  and  sym-* 
pathy.  This  is  precisely  the  means  which 
Christ  has  appointed  in  his  rule,  in  the 
xviiith  of  Matthew.  He  does  not  direct 
the  pastor,  rector,  or  session,  to  take  the 
offender  in  hand,  immediately  ;  but  a  broth- 
er  is  to  deal  with  him,  in  the  first  instance 
alone  ;  then  with  one  or  two  others ;  and 
then  the  church  as  a  body.  At  the  same 
time,  the  pastor  may  use  his  influence  in 


CONGREGATIONAL    SYSTEM.  63 

addition  to  theirs.  The  benefit  of  this 
method  is  such,  and  so^  obvious,  that  I 
think  that  those  who  know  what  it  is  by 
experience  will  not  willingly  exchange  it 
for  others. 

Again,  the  censures  of  the  church  are 
more  effectual,  proceeding  from  the  broth- 
erhood. They  are  another  thing  in  their 
nature,  and  another  thing  in  their  efficacy. 
A  censure  proceeding  from  the  authority 
of  a  church  officer,  or  church  judicatory,  is 
an  official  act,  and  is  felt  to  be  no  more 
than  this  by  the  subject  of  it :  but  proceed- 
ing from  the  brotherhood,  the  equals  and 
associates  of  the  offender,  it  has  the  nature 
of  public  opinion,  and  falls3  as  such,  with 
peculiar  force  upon  his  spirit.  It  is  so  felt 
by  him,  and  by  the  church ;  it  is  so  regard- 
ed by  "them  that  are  without;"  and  I 
doubt  not  that  such  it  was  intended  to  be, 
by  him  who  instituted  the  discipline.  c  But 
ye  brethren,  note  that  man,  and  have  no 
company  with  him,  that  he  may  be  asham- 
ed.' The  shame  arises  from  his  having 
forfeited  the  Christian  esteem,  and  conse- 


64  PRINCIPLES    OF  THE 

quently  the  fellowship,  of  the  society  which 
had  received  him.  He  is  disowned — 
stricken  from  their  list.  It  is  evidently  the 
design  of  our  Savior,  in  the  result  to  which 
he  brings  us,  in  his  rule,  and  of  much  else 
that  is  said  on  discipline,  in  the  New  Tes- 
tament, to  place  the  offender,  not  under 
the  simple  ban  of  official  authority,  but, — 
which  is  much  more  painful  and  subduing, 
— in  the  strong  light  of  an  unfavorable 
opinion,  expressed  by  the  voice  of  the  so- 
ciety towards  him,  "  as  an  heathen  man 
and  a  publican,"  and  one  not  to  be  com- 
panied  with  as  a  Christian.  And  so,  on 
the  other  hand,  if  the  delinquent  be  restor- 
ed, it  is  the  same  popular  voice,  or  opinion, 
that  restores  him.  It  is  that  which  alone 
can  restore  him,  in  reality  ;  for  the  good 
opinion  of  the  society  is  that  to  which  he 
is  to  be  restored,  and  not  merely  to  a 
"name  to  live."  An  act  of  power  may  re- 
store him  to  his  place  in  form  merely,  but 
cannot  restore  him  to  confidence  and  es- 
teem: without  which  his  restoration  is  a 
nullity. 


CONGREGATIONAL    SYSTEM.  65 

This,  then,  is  the  peculiar  efficacy  of  the 
Congregational  method  of  discipline.  It 
lies  in  the  expressed  opinion  of  the  broth- 
erhood. It  lies  there,  I  mean,  so  far  as  its 
efficacy  is  derived  at  all  from  men.  Of 
course  the  offender  is  to  be  sensible  that 
he  has  broken  the  laws  of  Christ,  and  done 
dishonor  to  religion ;  and  from  that  source 
chiefly  his  compunctions  should  arise. 

And  how  much  is  discipline  worth 
where  such  is  not  its  efficacy  ?  How  much 
is  it  ever  worth,  as  to  its  moral  effect,  if  it 
do  not  come  to  this, — if  it  be  not  sustained 
by  the  voice  of  the  church  as  a  body  ? 
How  much  effect  will  the  bare  decision  of 
a  judge,  or  a  bench  of  judges,  have  upon 
the  mind  of  a  citizen,  so  long  as  he  is  sus- 
tained under  it  by  the  popular  voice  and 
sympathy  ?  And  how  much  salutary  mor- 
al effect  did  all  the  pompous  solemnities, 
mulcts,  imprisonments,  penances,  or  anath- 
emas, ever  have,  that  have  proceeded 
merely  from  mitred  authority,  and  commis- 
sioned power, — independently  of  the  voice 
of  the  people  ? 

6* 


66  PRINCIPLES     OF    THE 

If  the  efficacy  of  discipline,  must,  after 
all,  then,  depend  on  the  opinion  of  the 
brotherhood,  why  not  come  to  that  directly, 
and  surely,  as  we  do  in  our  Congregational 
way  ?  The  Congregational  system  "  ar- 
rives by  a  direct  road,  at  the  point  which 
other  modes,  [if  they  reach  it  at  all J  reach 
circuitously,  and  by  implication.  It  speaks 
the  voice  of  the  church,  and  always  speaks 
as  the  church  thinks.  It  is  an  expression 
of  the  sentiments  and  convictions  of  the 
whole  body.  As  such,  it  has  a  force  in 
honoring  Christ's  laws,  and  in  rousing  the 
conscience  of  an  offender,  which  other 
modes  have  vainly  essayed  to  obtain  by 
imposing  forms,  solemn  warnings,  and 
dreadful  denunciations."* 

The  independence  of  the  churches  is  a 
necessary  part  of  their  self-government. 
Their  powers  become  a  nullity  if  they  re- 
sign themselves  to  a  superior  jurisdiction. 
If  they  are  not  competent  to  determine  ul- 

*Ch.  Sped.  1831. 


CONGREGATIONAL    SYSTEM.  67 

timately  for  themselves,  if  their  doings 
either  want  confirming,  or  are  liable  to  re- 
versal, by  a  higher  power,  they  are  virtu- 
ally void. 

Our  Savior  himself  gives  this  ultimate 
power  to  the  church,  Matt,  xviii.  17,  18. 
He  does  not  say,  If  the  offending  member 
neglect  to  hear  the  church,  let  the  case  be 
carried  up  to  some  higher  tribunal ;  but 
the  case  is  to  be  terminated  there. 

And  while  this  ultimate  power  of  deci- 
ding, in  cases  of  discipline  particularly,  is 
important  to  the  fellowship  of  the  mem- 
bers, (for  how  can  they  have  fellowship 
with  a  member  whom  they  are  forced  to 
retain  against  their  consent  ?)  we  are  per- 
suaded that  cases  generally  can  be  deter- 
mined better  by  the  church,  than  by  any 
other  tribunal.  The  church  where  the 
case  arises  is  best  acquainted  with  the 
facts  and  parties ;  and  it  is  not  difficult  to 
conceive,  that  acting  under  a  solemn  sense 
of  their  responsibility  as  the  ultimate 
judges,  they  will  act  more  cautiously  and 
judiciously,  than  if  acting  under  the  im- 


68  PRINCIPLES    OF  THE 

pression,  that  if  they  commit  an  error, 
there  is  another  tribunal  to  revise  and  cor- 
rect their  doings.  And  in  addition  to  this, 
there  is  an  advantage  in  the  comparative 
privacy  and  dispatch  which  are  secured  by 
this  method.  A  matter  is  settled  sooner, 
and  with  less  publicity,  when  it  is  settled 
within  the  church,  than  when  it  is  carried 
abroad,  by  one  remove  and  another.  It 
cannot  be  carried  abroad  thus,  without  ex- 
tending, more  or  less,  its  agitating  effects, 
and  its  unpleasant  notoriety.  Settled  at 
home,  it  is  comparatively  hidden  and  con- 
fined. Settled  in  a  public  judicatory,  it  is 
heard  in  its  discussions,  and  reported  on 
its  journals  ;  so  that  that  which  was  done 
in  a  corner  is  proclaimed  upon  the  house- 
tops. Why  not  apply  our  Savior's  rule  to 
churches,  as  well  as  to  members,  and  let 
their  private  difficulties  be  settled  in  pri- 
vate, as  far  as  they  may  ? 

I  do  not  mean  that  cases  should  never 
be  carried  beyond  the  church  in  which 
they  originate :  but  it  should  be  done  for 
advice,  rather  than  adjudication ;  and  the 


CONGREGATIONAL    SYSTEM.  69 

more  seldom  it  is  done  the  better.  It  may 
look  well  in  theory  to  provide  for  a  succes- 
ion  of  appeals, — it  may  look  like  a  scrupij- 
lous  regard  to  justice, — but  I  cannot  help 
thinking  it  an  evil  in  fact.  We  know  how 
it  is  in  civil  litigation.  The  parties,  be- 
cause they  may,  are  disposed  to  carry  their 
causes  from  one  bench  up  to  another,  till 
they  come  to  the  last ;  and  will  never  be 
satisfied  that  justice  is  done  them,  so  long 
as  there  is  a  higher  court  to  review  the  de- 
cisions of  the  lower ;  nor  are  satisfied  then, 
any  better  than  at  the  first,  if  they  are  sat- 
isfied as  well ;  while  the  community  at 
large,  from  seeing  the  case  so  long  and 
successively  debated,  are  not  unlikely  to  be 
impressed  with  a  belief  that  the  case  is 
complicated,  and  justic,e  doubtful. 

The  early  Congregationalists  of  New 
England  were  very  tenacious  of  the  self- 
government  of  the  churches  ;  as  their  des- 
cendants, generally,  and  those  of  England, 
are  now.  I  will  not  enlarge  on  the  sub- 
ject farther  than  to  observe,  that  the  wis- 
dom of  our  fathers  in  this  particular,  as  in 


70  PRINCIPLES    OF  THE 

many  others,  receives  increasing  confirma- 
tion from  year  to  year.  It  is  more  and 
more  a  matter  of  experience,  that  church 
difficulties  are  soonest  and  most  satisfacto- 
rily healed  by  the  churches  themselves  ; 
and  that  when  it  is  necessary  to  go  to  a 
council,  persuasion  is  better  than  authority  : 
that  is,  an  advisory  council,  which  is  the 
Congregational  mode,  is  better  than  an  ec- 
clesiastical judicatory,  or  other  law-dis- 
pensing power.* 

Finally ;  It  is  no  small  argument  in  fa- 
vor of  this  whole  system  of  polity,  that  it  is 
eminently  adapted  to  make  practical  men. 
Though  the  position  b.e  admitted,  which 

*If  this  "be  so,  the  question  naturally  arises,  Have  the  sons 
of  New  England  been  doing-  well,  in  neglecting,  as  they  have, 
the  approved  wisdom  of  their  fathers,  in  rearing  up  so  many 
churches,  in  new  settlements,  on  another  plan  than  theirs  ?  If 
they  deemed  the  Congregational  plan  worth  all  .that  it  cost 
them,  is  it  not  worth  preserving  and  extending  by  us,  among 
th'eir  emigrant  descendants  in  the  West  and  South  ?  Its  fruits 
here  are  confessed  to  be  excellent :  is  it  not  worth  as  much 
there  as  here?  Would  not  its  fruits  be  as  valuable  upon  the 
lakes  and  streams  of  the  West,  as  they  are  upon  the  shores 
and  rivers  of  the  East  ?  Will  not  the  vine  bear  transplanting 


CONGREGATIONAL    SYSTEM.  71 

has  been  so  commonly  admitted  in  eccle- 
siastical controversies,  that  there  is  no  pre- 
scribed form  of  church  f  order  in  the  New 
Testament,  still  there  is  a  principle  which, 
plainly,  ought  to  guide  us  in  the  framing 
of  our  systems ;  which  is  this.  The  ends 
of  church  order  must  be  the  same  as  the  ends 
of  truth  itself.  It  must  have  been  the  di- 
vine intention  that  they  should  conspire  to- 
gether to  one  result ;  the  latter  as  ancillary 
to  the  former.  Whatever  the  system  be, 
therefore,  which  we  adopt,  it  should  be 
such  as  to  concur  with  and  promote  those 
ends  of  truth ;  and  that  is  the  best  system 
which  does  this  most  effectually :  so  that 

from  the  comparatively  barren  soil  of  New  England,  to  the 
rich  tfoltoms  of  the  great  Valley  ? 

It  is  computed  that  400  churches,  or  more,  have  been  gath- 
ered in  the  west  for  the  Presbyterian  church  by  the  benevolence 
of  Connecticut  alone.  The  men  and  means  were  furnished 
here,  and  sent  out  chiefly  by  the  Connecticut  Missionary  Socie- 
ty. And  I  have  seen  it  stated,  by  high  Presbyterian  authority, 
that  not  less  than  fifteen  hundred  of  their  churches  are  essen- 
tially Congregational  in  their  origin  and  habits.  A  high  com- 
pliment both  to  the  zeal  and  liberality  of  New  England  men. 
Add  these  1500  churches  which  are  Congregational  in  spirit  to 
those  which  are  such  in  form,  and  there  is  not  in  the  world  a 
more  intelligent,  efficient,  and  pious  body  of  Christians. 


72          «  PRINCIPLES    OF  THE 

admitting  that  the  New  Testament  does 
prescribe  no  order,  it  does  not  follow  from 
this,  that  it  is  a  matter  of  indifference  what 
our  order  is,  and  that  we  have  unqualified 
liberty  to  devise  what  system  we  will.* 

What  then  are  the  ends  of  religious 
truth  ?  They  are, .first,  to,  make  men  pious; 
secondly,  to  make  them  Jtsqful*  First,  pie- 
t}fr-  then  activity,  (or  zeal?)  directed  by 
knowledge,  in  the  cause  of  Christ.  That 
is,  the  ends  of  truth  are,  in  a  word,  to 
make  practical  Christians. 

And  this  the  Congregational  system  em- 
inently does.  While  other  systems  ex- 
clude the  laity  from  ecclesiastical  affairs, 
altogether,  or  in  a  great  degree,  regarding 
them  only  as  worshippers  and  tax-payers, 
the  Congregational  churches  devolve  upon 
their  members  the  responsible  duties  of 
discipline  and  government.  They  are 

*  Without  either  disputing  or  admitting1  this  position,  I  can- 
not help  observing  that  the  New  Testament  does  at  least  give 
us  precedents.  The  New  Testament  churches  certainly  had 
some  order  ;  and  what  that  order  was,  it  is  not  difficult  to  see. 
Whether  the  form  assumed  by  them  was  designed  to  be  always 
obligatory  or  not,  we  leave  every  one  to  determine  for  himself. 


CONGREGATIONAL    SYSTEM.  73 


thus  called  habitually  to  act  together. 
Their  wisdom  and  piety  are  habitually  put 
in  exercise ;  and  by  this  means  are  neces- 
sarily increased.  Each  church  is  a  school 
of  mutual  instruction  in  the  great  princi- 
ples and  precepts  of  the  gospel ;  where 
the  younger  are  benefitted  by  the  expe- 
rience of  the  older,  and  all  by  the  collected 
wisdom  of  the  body,  and  by  that  of  the 
pastor,  their  common  guide.  And  the  re- 
sult is  strikingly  obvious,  in  the  known 
practical  character  of  this  body  of  Chris- 
tians. Look  at  their  movements  in  all  the 
practical  concerns  of  religious  and  social 
life.  Look  at  their  colleges,  and  schools, 
and  other  institutions,  designed  and  sus- 
tained by  them,  for  the  good  of  the  world. 
Look  at  their  efficiency  in  missionary  ope- 
rations, and  in  all  movements  of  reform. 
They  are  not  merely  devout  worshipers 
within  church  walls,  and  decent  people 
without ;  but,  notoriously  and  eminently, 
they  are  intelligent,  liberal,  and  efficient 
business  Christians.  They  serve  God,  as 
well  as  worship  Him. 
7 


CHAPTER  III. 

CHURCH  COVENANT  AND  WATCH. 

HAVING  looked  at  the  principles  of  these 
churches,  we  proceed  to  their  practice. 

On  becoming  members  of  the  church, 
besides  professing  our  faith,  we  enter  into 
a  covenant.  This  covenant  is,  first,  with 
God  ;  and  embraces  the  duties  of  piety  to- 
wards him  :  .gep.on.cUy,  with  the  members  ; 
with  whom  we  engage  to  live  in  Christian 
affection  and  harmony ;  to  walk  with  them 
in  a  due  observance  of  ordinances  ;  to 
watch  over  them  in  faithfulness  and  love, 
expecting  the  same  from  them  ;  to  support 
the  discipline  of  the  church,  and  to  submit 
to  the  same ;  and,  in  general,  to  observe 
and  do  all  which  the  interests  of  the  body, 
and  of  the  members,  may  justly  require 


CHURCH    COVENANT.  75 

of  us,  and  to  refrain  from  all  which  may 
reasonably  grieve  or  injure  them. 

To  love  the  brethren,  next  to  the  love 
of  God,  is  first  among  these  duties.  Love 
is  the  soul  of  all.  But  I  pass  over  whatev- 
er pertains  to  the  religion  of  the  affections, 
and  confine  myself,  according  to  my  de- 
sign, to  the  practical  concerns  of  the  reli- 
gious social  state.  The  first  which  I  shall 
mention  is,  the 

MUTUAL  WATCH  OF  THE  MEMBERS. 

We  covenant  together  to  watch  over 
each  other's  infirmities  and  errors  ;  to  ob- 
serve each  other  with  the  eye  of  Christian 
affection  and  concern,  and  to  give  and  re- 
ceive reproof,  as  occasion  may  require. 

Any  member  knowing  of  any  thing  in 
another,  which  is  inconsistent  with  his 
character  or  hopes  as  a  Christian,  whether 
it  be  some  impropriety  of  behavior,  error 
of  faith,  or  neglect  of  duty,  is  bound  to  no- 
tice it  in  a  way  of  friendly  admonition  ;  or 
to  take  such  other  measures  as  he  may 


76  CHURCH    COVENANT 

conceive  to  be  best  suited  to  his  amend- 
ment. "  Brethren,  if  a  man  be  overtaken 
in  a  fault,  ye  which  are  spiritual  restore 
such  an  one."  "Take  heed  to  yourselves: 
If  thy  brother  trespass  against  thee,  rebuke 
him  ;  and  if  he  repent,  forgive  him.33  This 
was  a  law  of  the  Jewish  church,  as  well 
as  of  the  Christian.  "  Thou  shalt  in  any 
wise  rebuke  thy  neighbor,  and  not  suffer 
sin  upon  him."* 

Positive  faults  are  the  first  objects  of  this 
duty ;  but  besides  these,  we  are  bound  to 
notice  the  danger  a  brother  may  be  in,  of 
committing  a  fault.  If  we  see  him  exposed 
to  fall, — heedless  of  the  pit  that  is  before 
him,  or  parleying  with  the  enemy, — we  do 
wrong  to  wait  till  he  actually  falls,  before 
we  admonish  him.  There  are  those  who 
through  their  peculiar  weaknesses  or  temp- 
tations, are  ready  to  fall,  and  that  daily, 
into  "  the  sin  which  doth  so  easily  beset" 
them,  and  need  our  kind  preventive  vigi- 
lance. Insensible  of  the  approach  of  temp- 


*  Gal.  vi.  1 5  Luke  xvii.  3  5  Levit.  xix.  17. 


AND    WATCH.  77 

tation,  or  too  weak  to  resist  it,  how  kind 
then,  how  salutary,  the  faithful  voice  of 
the  brother,  who,  true  to  the  trust  which 
he  has  assumed  and  given,  comes  once 
and  often,  as  the  case  may  require,  to 
waken,  strengthen,  and  recall  them  !  It 
was  such  a  duty  as  this,  that  Jesus  enjoin- 
ed on  Peter  :  And  when  thou  art  converted, 
—that  is,  after  thy  fall  and  recovery,  in 
the  matter  of  denying  Christ, — strengthen 
thy  brethren.  The  same  is  enjoined  on  all. 
"  Bear  ye  one  another's  burdens,  and  so 
fulfill  the  law  of  Christ."  "  Looking  dili- 
gently lest  any  man  fail  of  the  grace  of 
God  ;  lest  any  root  of  bitterness,  springing 
up  trouble  you,  and  thereby  many  be  de- 
filed ;  lest  there  be  any  fornicator,  or  pro- 
fane person,  as  Esau,  who  for  one  morsel 
of  meat  sold  his  birthright."* 

I  think,  too,  that  that  general  state  of 
coldness,  or  declension  in  religious  feeling, 
into  which  all  are  too  apt  to  fall,  is  within 
the  province  of  this  duty.  If  we  see  some 

*  Luke  xxii.  32  j  Gal.  vi.  2  5  Heb.  xii.  15,  16. 

7* 


78  CHURCH    COVENANT 

"  waxing  cold  ;"  falling  off  from  the  accus- 
tomed prayer  meeting ;  no  more  speaking 
out  of  the  abundance  of  the  heart,  of  the 
things  of  the  kingdom ;  "  sunk  down  with 
sleep ;"  it  is  incumbent  on  us,  I  do  not  say 
to  rebuke  them,  but  affectionately  to  "  stir 
them  up  by  putting  them  in  remembrance." 
"  But  ye,  brethren,  (should  we  say  to  these 
drowsy  ones,)  are  the  children  of  light, 
and  the  children  of  the  day:  we  are  not 
of  the  night  nor  of  darkness.  Therefore, 
let  us  not  sleep,  as  do  others  ;  but  let  us 
watch  and  be  sober.  For  they  that  sleep, 
sleep  in  the  night ;  and  they  that  be  drunk- 
en, are  drunken  in  the  night.  But  let  us, 
who  are  of  the  day,  be  sober,  putting  on 
the  breast-plate  of  love;  and  for  an  helmet, 
the  hope  of  salvation.  For  God  hath  not 
appointed  us  to  wrath,  but  to  obtain  salva- 
tion by  our  Lord  Jesus  Christ,  who  died 
for  us,  that,  whether  we  wake  or  sleep,  we 
should  live  together  with  him."* 

I  Thess.  v.  4—10. 


AND    WATCH.  79 

The  spirit  and  manner  in  which  this  duty 
should  be  performed,  should  be  always 
kind  and  brotherly, — as  far  as  possible 
from  harshness  and  reproach.  There  is 
no  occasion  for  reproof  being  otherwise 
than  both  kindly  given  and  kindly  recei- 
ved ;  for  it  is  in  reality  a  kindly  act.  • 

We  should  be  faithful  in  this  duty  ;  but 
at  the  same  time  it  will  be  well  to  remem- 
ber, that  a  merely  meddlesome,  or  fault- 
finding habit,  is  no  part  of  the  proper  per- 
formance of  it.  There  will  be  serious  oc- 
casions enough  to  require  our  faithfulness, 
without  our  seeking  them  in  the  lawful 
affairs  of  our  neighbors,  or  in  those  mere 
infirmities  which  are  common  to  men. 

1  need  not  remark  that  it  is  as  much  our 
duty  to  receive  reproof  ,as  to  give  it.  He 
who  resents  and  rejects  reproof,  when  justly 
and  kindly  given,  violates  his  covenant, 
and  wrongs  his  brother.  "Confess  your 
faults  one  to  another,  and  pray  for  one 
another,  that  ye  may  be  healed." 


80  CHURCH    COVENANT 

This  mutual  watch  of  the  brotherhood  is 
of  much  importance.  It  is  one  of  the  ex- 
cellent benefits  of  church  union  ;  and  is 
valued  as  such  by  every  truly  spiritual 
member.  "  Let  the  righteous  smite  me  ; 
it  shall  be  a  kindness :  and  let  him  reprove 
me ;  it  shall  be  an  excellent  oil,  which 
shall  not  break  my  head."  "  Faithful  are 
the  wounds  of  a  friend." 

The  faithful  performance  of  this  duty 
has  no  tendency  to  promote  disgusts  and 
alienations,  as  some  may  imagine  ;  but  on 
the  contrary,  as  it  is  one  of  the  best  proofs 
of  love  and  confidence  in  brethren,  so  it 
tends  to  produce  and  confirm  those  af- 
fections. 

It  was  ever  a  characteristic  of  the  best 
men,  that  they  were  faithful  reprovers. 
Such  were  the  prophets  and  apostles,  and 
such,  above  all,  was  our  Savior.  On  the 
other  hand,  the  most  wicked  men  are  ever 
indifferent  to  the  sins  of  others.  They  say 
it  is  not  their  business  to  look  after  their 
neighbors  ;  and  they  demand,  with  Cain, 
"  Am  I  my  brother's  keeper  ?" 


AND    WATCH.  81 

It  is  one  of  the  important  effects  of  this 
mutual  watch  of  the  members,  that  it  is  a 
great  preventive  of  church  discipline.  Most 
of  the  grosser  sins  committed  by  members, 
are  preceded  by  lesser,  but  obvious  depart- 
ures from  the  ways  of  God  ;  and  if  the  un- 
happy wanderer  had  been  affectionately 
admonished  at  the  first  stages  of  his  delin- 
quency,— take  the  intemperate  for  exam- 
ple,— it  might  have  saved  not  only  him 
from  a  grievous  fall,  but  the  church  itself 
from  the  dishonor  and  grief  of  a  case  of 
discipline. 

There  is  more  hope  of  reclaiming  a  bro- 
ther at  the  first  stages  of  his  sin,  than 
when  it  is  aggravated.  He  has  then  more 
character  and  conscience,  and  less  infirmi- 
ty and  blindness  ;  and  the  private  labors 
of  his  brethren,  which  then  are  proper,  are 
more  winning,  probably,  than  the  open  and 
formidable  dealing  which  afterwards  is  ne- 
cessary. Let  alone  till  the  church  takes 
up  his  case,  he  is  not  unlikely  to  regard  its 
formal  procedure  as  an  organized  persecu- 


82  CHURCH    COVENANT 

tion,  a  regular  setting  to  work  to  effect  his 
disgrace ;  which  is  a  state  of  mind  in  the 
last  degree  unfavorable  to  his  reformation. 
The  case,  at  first  curable,  is  become  des- 
perate before  it  is  meddled  with ;  and  is  so 
regarded,  probably,  both  by  the  church  and 
by  him.  Taken  up  late  and  reluctantly  by 
the  former,  it  is  resisted,  or  sullenly  submit- 
ted to,  by  the  latter ;  and  ends  as  both  an- 
ticipate. 

Our  discipline,  in  too  many  instances, 
begins  too  late !  too  late  for  the  claims  of 
duty,  and  too  late  for  the  ends  of  discipline. 
The  pledge  of  the  members  to  watch  over 
the  offender  has  been  culpably  neglected  ; 
and  this  neglect,  though  it  be  no  justifica- 
tion, or,  perhaps,  mitigation,  of  his  sin,  be- 
longs to  its  history,  and  makes  them  acces- 
sory to  a  brother's  ruin. 

To  conclude  ;  I  cannot  but  think  that 
this  duty  of  watchfulness  and  reproof,  so 
necessary,  so  naturally  unpleasant  to  dis- 
charge, so  much  neglected,  is  peculiarly 


AND    WATCH.  83 

pleasing  to  God,  and  that  it  will  be  pecu- 
liarly rewarded.  "Now  we  exhort  you, 
brethren,  warn  them  that  are  unruly,  com- 
fort the  feeble-minded,  support  the  weak, 
be  patient  toward  all ;"  and  remember  that 
you  are  bound  to  this,  by  Christ's  com- 
mand, and  by  your  solemn  covenant. 


CHAPTER  IV. 

CHURCH  DISCIPLINE. 

THE  ends  of  discipline  in   the   church 
are, 

1.  The  reclaiming  of  such  as  fall  into 
sin.     "  Restore  such  an  one."     "  That  the 
spirit  may  be  saved  in  the  day  of  the  Lord 
Jesus."     Gal.  vi.  1.     1  Cor.  v.  5. 

2.  The    preventing    of   sin   in    others. 
"Them   that   sin   rebuke   before  all,   that 
others  also  may  fear."     1  Tim.  v.  20. 

3.  The  purity  of  the  church.     "Know 
ye  not   that  a  little  leaven  leaveneth  the 
whole  lump  ?"     "  Purge  out,  therefore,  the 
old  leaven,'  that  ye  may  be  a  new  lump,  as 
ye  are   [profess   to  be]   unleavened ;"  that 
is,  cast  out  iniquity,  that  ye  may  be  a  pure 
society,    as    ye  profess  to  be.     "  For  the 
temple  of  God   is  holy,  which   temple  ye 
are."     1  Cor.  v.  6,  7;  and  iii.  17. 


CHURCH    DISCIPLINE.  85 

4.  The  character  of  the  church  and  the 
/honor  of  religion  in  the  view  of  the  world. 
v^  Ye  are  the  salt  of  the  earth :  but  if  the 

salt  have  lost  its  savor,  wherewith  shall  it 
be  salted  ?  it  is  thenceforth  good  for  noth- 
ing, but  to  be  cast  out,  and  to  be  trodden 
under  foot  of  men."  Matt.  v.  13. 

5.  The  preventing   the  divine  displeas- 
ure.    "  For  if  we  would  judge  ourselves, 
we   should   not  be  judged."      1  Cor.  xi. 
29—32. 

These  ends  of  discipline  show  its  impor- 
tance.    But  of  this  I  shall  speak  hereafter. 


The  means  of  discipline  are  private  per- 
suasion and  reproof,  admonition  before  the 
church,  suspension,  and  exclusion  from  its 
communion.  No  other  pains  or  penalties 
whatever,  such  as  fines,  penances,  impre- 
cations, (such  as  the  Catholics  use)  and 
the  like,  are  allowable.  The  New  Testa- 
ment knows  nothing  of  them.  The  disci- 
pline it  inculcates  is  wholly  of  a  corrective 
and  moral  kind,  and  not  punitive. 


86  CHURCH    DISCIPLINE. 

Cases  requiring  discipline  are  commonly 
mentioned  under  two  classes  ;  namely, 
private  offences,  and  public  offences. 

PRIVATE    OFFENCES. 

Private  offences  are  those  which  are  of  a 
strictly  private  nature,  committed  by  one 
member  against  another ;  and  which,  be- 
iing  not  known  to  the  world,  or  not  public- 
ly scandalous,  may  be  settled  in  a  private 
way. 

The  rule  respecting  this  kind  of  offences 
is  thus  laid  down  by  Christ. 

"If  thy  brother  trespass  against  thee,  go 
and  tell  him  his  fault  between  thee  and 
him  alone :  if  he  shall  hear  thee,  thou  hast 
gained  thy  brother.  But  if  he  will  not 
hear  thee,  then  take  writh  thee  one  or  two 
more,  that  in  the  mouth  of  two  or  three 
witnesses,  every  word  may  be  established. 
And  if  he  shall  n.eglect  to  hear  them,  tell  it 
unto  the  church  :  but  if  he  neglect  to  hear 
the  church,  let  him  be  unto  thee  as  an 
heathen  man  and  a  publican.  Verily  I  say 


CHURCH    DISCIPLINE.  87 

unto  you,  whatsoever  ye  shall  bind  on 
earth,  shall  be  bound  in  heaven ;  and  what- 
soever ye  shall  loose  on  earth  shall  be 
loosed  in  heaven."  Matt,  xviii.  15 — 18. 

This  rule  is  so  plain  that  it  scarcely 
needs  comment.  There  are  three  steps  to 
be  taken ;  each  successive  one  being  ne- 
cessary only  in  case  of  the  failure  of  the 
preceding  one. 

If  a  fellow  member  has  injured  you, 
your  first  duty  is  to  go  and  tell  him  his  fault 
in  private,  and  endeavor,  in  Christian  sin- 
cerity and  faithfulness,  to  bring  him  to  a 
just  sense  and  acknowledgement  of  it. 
Tell  him  his  fault.  Not  that  you  are  in  no 
case  to  mention  it  to  others.  This  may  be 
necessary  for  inquiry,  or  advice.  But  to 
make  it  a  matter  of  your  open  talk,  or  cen- 
sure, is  contrary  to  the  precept,  and  tends 
to  embarrass  and  defeat  the  interview. 

If  he  shall  hear  thee,  thou  hast  gained  thy 
brother ;  you  have  recovered  him  from  his 
error*;  and  have  attached  him  to  yourself, 
more  strongly,  perhaps,  than  he  was  be- 
fore ;  for  these  scenes  of  ingenuous  ac- 


88  CHURCH    DISCIPLINE. 

knowledgement  and  forgiveness  between 
brethren,  have  an  effect  mutually  to  reveal 
character,  inspire  confidence,  and  cement 
affection.  If  he  acknowledge  his  fault  and 
is  sorry  for  it,  the  matter  is  ended.  You 
are  thenceforth  to  remember  it  only  to  love 
him  the  more  fo:  the  ingenuous  Christian 
feeling  which  prevailed  with  him,  (so  con- 
trary to  human  nature,)  to  confess  and  re- 
gret his  error ;  and  to  quicken  the  feeling 
of  your  own  infirmities  and  sins,  which 
daily  need  the  forgiveness  of  your  heaven- 
ly Father,  if  not  also  of  your  fellow  men. 
Let  there  be  no  unchristian  harshness, 
triumph,  or  contempt,  at  the  time  of  the 
interview,  nor  coldness  afterwards.  Thou 
hast  gained  thy  brother  :  let  that  suffice. 

But  if  he  refuse  to  listen  to  you,  you  are 
then  to  take  the  second  step.  "  Then  take 
with  thee  one  or  two  more,  fyc."  Let  the 
brethren  chosen  for  this  purpose,  be  of 
good  judgment,  of  acknowledged  piety,  and 
not  reasonably  objectionable  to  the  offend- 
ing brother.  If  their  endeavors  joined 
with  yours  prove  unsuccessful,  it  then  re- 


CHURCH    DISCIPLINE.  89 

mains  to  tell  it  to  the  church.  This  done, 
your  duty  is  discharged.* 

Being  brought  before  the  church,  it  be- 
comes its  duty,  in  the  presence  of  the  par- 
ties, with  all  patience  and  candor,  to  hear 
and  judge  the  case.  If  the  accused  be 
found  truly  charged  with  the  fault,  and 
still  refuse  satisfaction,  it  will  be  the  duty 
of  the  church,  after  due  means  used,  to 
exclude  him  from  its  communion  :  Let  him 
be  as  an  heathen  man  and  a  publican ;  and 
our  Savior  declares,  (verse  18,)  that  heaven 
will  confirm  its  decision. 

As  to  the  manner  of  conducting  the 
trial  before  the  church,  it  is  commonly 
done  by  a  committee.  In  some  churches 
the  complaining  brother  is  expected  to  do 
it  in  person.  But  this  exhibits  him  in  the 
unamiable  light  of  a  party  and  an  accuser. 


*  It  is  worthy  of  remark  that  the  word  translated  tell,  in  the 
15th  verse,  means  convince,  slty^ov  :  go,  convince  thy  brother, 
argue  the  matter  with  him.  But  in  the  other  instance,  verse 
17,  it  means  simply  to  relate  or  tell}  smt :  report  the  simple 
matter  of  fact  to  the  church. 

8* 


90  CHURCH    DISCIPLINE. 

I  must  dismiss  this  class  of  offences  with 
two  or  three  remarks. 

1.  With  regard  to  the  offence.     It  must 
be  a  real  and  serious  fault,  and  not  an  im- 
aginary one.     Things  of  ordinary  occur- 
rence, and  such  as  result  from  the  common 
imperfection  of  our  nature,  ought  not  to  in- 
terrupt  the  fellowship  of  brethren,  much 
less,  to  occupy  the  church. 

2.  With  regard  to  the  offending  member, 
let  it  be  observed  that  his  refusing  to  give 
satisfaction  is  a  new  and  distinct  offence  at 
each  step  of  the   process ;  and  especially 
the  last, — compared  with  which,  the  origi- 
nal offence  may  be  a  thing  of  minor  impor- 
tance.    The  original  fault  was  an  injury, 
and  perhaps  not  a  very  grievous  one,  to  a 
private   individual.      But    his   subsequent 
conduct  with  regard  to  it,  is  a  settled  dis- 
regard of  private  justice,   the  voice  of  the 
church,  and  the  authority  of  Christ.     Nor 
let  it  be  said  that   he  is  excommunicated 
for  that  private  offence  alone.     It  is  for  the 


CHURCH    DISCIPLINE.  91 

whole  proceeding ;  and  especially  for  his 
last  act,  in  obstinately  refusing  to  hear  the 
church.  It  is  his  neglecting  to  "hear  the 
church,"  more,  apparently,  than  for  his 
private  offence,  that  our  Savior  requires 
his  excommunication.  For  by  this  last  act 
of  perverseness,  this  pertinacious,  if  not 
contemptuous,  disregard  of  the  sentiments 
and  Christian  endeavors  of  the  brotherhood, 
he  shows  himself  no  longer  worthy,  nor 
indeed  capable,  of  their  communion. 

If  the  offending  member  refuse  to  appear 
before  the  church,  being  duly  notified,  he 
of  course  refuses  to  hear  the  church,  and 
the  church  must  proceed  accordingly. 

It  may  be  also  observed  here,  that  the 
offender  ought  to  forestall  this  whole  pro- 
cess, by  going  of  himself  to  the  injured 
party.  Matt.  v.  23,  24. 

3.  With  regard  to  the  member  aggrieved, 
it  should  be  remembered  that  his  duty  is 
explicit  and  imperative.  He  is  not  at  liber- 
ty to  neglect  the  course  prescribed,  nor  to 
substitute  some  other ;  but  is  bound  to  take 


92  CHURCH    DISCIPLINE. 

the  precise  steps,  and  all  of  them,  should 
it  be  necessary,  which  the  rule  requires. 

You  may  say,  if  your  brother  has  injured 
you,  it  is  his  duty  to  come  to  you  and  ac- 
knowledge it.  And  this  is  true  ;  it  is  his 
duty ;  but  if  he  does  not  do  so,  it  is  yours 
to  go  to  him. 

You  may  choose  rather  to  put  up  with 
the  injury,  or  pass  it  over,  than  be  at  the 
trouble  of  such  a  process.  But  your  of- 
fending brother  is  concerned  in  the  thing, 
as  well  as  you,  and  more  than  you  ;  for  it 
is  a  greater  calamity  to  have  done  the 
wrong,  than  to  have  suffered  it  :  and 
though  you  may  be  willing  to  bear  the  in- 
jury in  silence,  you  may  not  suffer  the  sin 
upon  him.  He  has  done  a  thing  which  he 
ought  to  repent  of ;  and  must  repent  of,  to 
be  forgiven  of  God.  Not  only  his  charac- 
ter as  a  Christian,  but  his  'hopes  as  a  Chris- 
tian, demand  this  of  him.  And  you  are 
the  person  best  fitted  by  the  circumstan- 
ces, as  being  concerned  in  the  injury,  and 
specially  required  by  Christ,  to  endeavor 
to  bring  him  to  such  repentance.  You 


CHURCH    DISCIPLINE.  93 

owe  this  to  him.  You  owe  it  to  the  church ; 
the  sins  of  whose  members  you  are  not  at 
liberty  to  be  indifferent  to  in  any  case,  and 
particularly  in  this.  And  you  owe  it  to 
yourself;  for  your  feelings  can  hardly  be 
right  to  sit  down  with  this  brother,  nor  his 
towards  you,  probably,  till  the  fault  is  ac- 
knowledged, and  confidence  restored. 

4.  The  duty  of  the  church  is  likewise  ex- 
plicit and  imperative.  It  is  bound  to  re- 
ceive the  complaint  when  regularly  brought 
before  it,  and  to  dispose  of  it  according  to 
the  will  of  Christ. 

Such  is  our  Savior's  rule.  And  let  us 
observe  how  strictly  in  this,  as  in  other 
things,  the  Congregational  system  has  con- 
formed itself  to  the  scriptures.  There  are 
systems  of  church  order  which  are  incom- 
patible with  this  rule.  A  private  member, 
under  those  schemes,  may,  if  he  choose, 
(but  it  is  not,  I  believe,  expected  of  him,) 
take  the  first  and  second  steps  ;  but  what 
then  ?  Shall  he  "  tell  it  to  the  church  ?" 


94  CHURCH    DISCIPLINE. 

But  the  church  has  no  cognizance  of  the 
matter.  The  power  to  discipline  is  not  in 
the  church,  but  in  the  hands  of  the  clergy 
alone  ;  or,  in  some  cases,  of  the  clergy  and 
subordinate  officers.  He  may  tell  it  to  the 
rector ;  or  to  "  the  preacher  in  charge,"  if 
he  will ;  but  these  are  not  the  church ;  and 
this  is  not  the  rule.  Besides,  if  the  church 
should  be  destitute  of  a  minister,  as  often 
happens,  what  then  ?  The  process  stops, 
(supposing  it  to  have  been  commenced  ;) 
a  thing  which  can  never  occur  under  the 
Congregational  system ;  because  the  church, 
though  destitute  of  a  minister,  is  still  com- 
petent to  discipline ;  though  the  presence 
and  aid  of  a  pastor  is  very  desirable. 

Is  it  said  that  the  rector,  or  preacher,  is 
the  representative  of  the  church  ;  or  that 
he  acts  for  the  church,  and  in  its  name 
and  behalf?  The  answer  does  not  satisfy 
us.  He  is  not  the  church ;  nor  is  the  dis- 
cipline proceeding  from  his  authority  the 
same  thing,  either  to  the  subject  of  it,  or  to 
the  church,  as  when  it  expresses  the  voice 
of  the  brotherhood. 


CHURCH    DISCIPLINE.  95 

Where  the  scriptures  have  laid  a  duty 
directly  upon  a  private  member,  or  upon 
the  church  as  a  body,  it  does  not  satisfy 
the  scriptures,  that  another  person,  or 
number  of  persons,  should  undertake  that 
duty  for  him,  or  them.  Take,  for  exam- 
ple, those  passages  where  the  church  as  a 
body, — the  brethren,  in  so  many  words,  are 
charged  with  the  business  of  discipline  ; 
as  1  Cor.  v.  4—7,  13;  2  Thess.  iii.  6.  It 
is  plain  enough  that  the  preacher,  or  rec- 
tor of  the  church,  cannot  discharge  the  du- 
ty, and  exonerate  the  church;  inasmuch 
as  he  cannot  be  "  gathered  together"  for 
the  church  ;  nor  fulfill  the  injunctions, 
"  Put  away  from  among  yourselves  that 
wicked  person  ;"  "  Brethren,  withdraw 
yourselves  from  every  brother  that  walketh 
disorderly."  They  only  upon  whom  the 
duty  is  imposed  are  competent  to  dis- 
charge it. 

By  what  authority  then  has  this  express 
and  salutary  rule  of  Christ  been  laid  aside  ? 
How  comes  it  to  have  been  formally  laid 
out  of  the  schemes  in  question  ;  and  to  be 


96  CHURCH    DISCIPLINE. 

still  disused  and  made  a  dead  letter  to 
large  portions  of  the  church  of  Christ  ? 
Where  is  the  "  apostolic  commission"  to 
construct  systems  of  church  order  in  such 
a  shape  as  to  abrogate,  or  modify,  this  more 
than  apostolic  law  of  Christ  himself? 

OFFENCES  OF  A  PUBLIC  NATURE. 

The  following  are  specified  in  the  New 
Testament,  as  requiring  the  discipline  of 
the  church. 

1.  Scandalous  vices,  or  immoralities. 
"  But  now  I  have  written  unto  you  not  to 
keep  company,  if  any  man  that  is  called  a 
brother,  be  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  railer,  or  a  drunkard,  or  an 
extortioner, '  with  such  an  one,  no  not  to 
eat." — "  Put  away  from  among  yourselves 
that  wicked  person."  1  Cor.  v.  11,  13. 
These  are  a  specimen  of  such  offences. 
The  list  may  be  enlarged  from  such  passa- 
ges as  1  Cor.  vi.  10 ;  2  Tim.  iii.  2 — 5,  and 
others.  All  open  immoralities  belong  to 
the  catalogue. 


CHURCH    DISCIPLINE.  97 

The  denying  of  the  essential  truths 
Qr  the  embracing  essential 


errors.  "  Though  we,  or  an  angel  from 
heaven,  preach  any  other  gospel  to  you 
than  that  we  have  preached,  let  him  be 
accursed."  "If  there  come  any  unto  you, 
and  bring  not  this  doctrine,  receive  him 
not,"  &c.  Gal.  i.  8  ;  2  John  10,  11.  Al- 
so, 1  Tim.  vi.  3—5  ;  2  Tim.  ii.  17.  18  ; 
Rev.  ii.  14—16,  20;  Gal.  v.  12. 

These  passages,  relating  primarily  to 
teachers,  are  constructively  applicable  to 
private  members.  If  we  may  not  harbor 
false  teachers,  we  may  not  tolerate  false 
doctrines  among  ourselves.  In  both  cases, 
"  they  will  increase  unto  more  ungodliness, 
and  their  word  will  eat  as  doth  a  canker." 

It  may  be  difficult  to  say  to  what  extent 
a  person  may  "  err  from  the  truth,"  and 
yet  not  be  worthy  of  discipline  or  rejection. 
All  truth  is  important  ;  but  not  all  is  funda- 
mental ;  and  to  some  extent  charity  must 
be  exercised.  "  Him  that  is  weak  in  the 
faith  receive  ye,  but  not  to  doubtful  dispu- 
tations." But  with  regard  to  those  truths, 
9 


98  CHURCH    DISCIPLINE. 

the  denial  of  which  would  be  subversive 
of  the  Christian  system,  there  can  be  no 
question.  Such  doubtless  are  the  doc- 
trines of  Christ's  divinity  and  atonement ; 
regeneration  by  the  Spirit  ;  justification  by 
faith  ;  the  necessity  of  a  holy  life  ;  and  the 
future  punishment  of  the  impenitent.  The 
denial  of  some  of  these  is  inconsistent  with 
"  holding  the  head  ;"  wThile  others  of  them 
make  Christ  the  minister  of  sin,  and  are 
licentious. 

3.  Troubling  the  peace  of  the  church. by 

raising   parties  in  it.     "  A  man   that  is  a 

heretic,  after  the  first  and  second  admoni- 

jtion,  reject ;"  the  word  heretic,  in  the  origi- 

jnal,  meaning  the  leader  of.  a  faction,  raised 

Jcommonly  on  the    ground  of  his   peculiar 

:  doctrinal  opinions  ;  but  applicable  to  any 

factious  leader,  whether  the  division  be  for 

doctrines,  measures,  or  men.     Tit.  iii.  10  ; 

Rom.  xvi.  17,  18;  Gal.  v.  12. 

The  case  here  does  not  respect  the  mor- 
als of  the  individual.  He  may  be  very  cor- 
rect in  other  respects,  and  even  devout ; 


CHURCH    DISCIPLINE.  99 

but  this  must  not  exempt  him  from  disci- 
pline. So  far  from  it,  the  more  he  has  of 
these  fair  qualities,  the  more  able  he  will 
be,  "  by  good  words  and  fair  speeches,  to 
deceive  the  hearts  of  the  simple." 

4.  An  idle,  useless  life ;  with  such  un- 
christian practices  as  an  idle  life  begets. 
"  For  we  hear  that  there  are  some  which 
walk  disorderly  among  you,  working  not  at 
all,  but  are  busy-bodies."     "  Not  only  idle, 
but  tattlers  also,  and  busy-bodies,  speaking 
things  which  they  ought  not."     2  Thess. 
iii.  11—14,     1  Tim.  v.  13.     These  things, 
always  grievous,  and  always  requiring  the 
private  reproofs  of  the  brethren,  become, 
in   aggravated   cases,   subjects   for  formal 
discipline. 

5.  JVeglecting  to  provide  for  one's  depen- 
dent relatives,  especially  one's  family,  and 
le.aving  them  either  to  want  the  comforts 
of   life,   or   to   live   on   charity, — whether 
through  indolence  or  covetousness.     This 
is  a  sin  against  nature,  justice,  and  reli- 


100  CHURCH    DISCIPLINE. 

gion.  "  If  any  provide  not  for  his  own, 
and  specially  for  those  of  his  own  house, 
he  hath  denied  the  faith,  and  is  worse 
than  an  infidel."  1  Tim.  v.  8. 

6.  Refusing  to  bear  a  reasonable  part  in 
the  pecuniary  support  of  the  gospel.  If 
we  consider  that  this  is  covetousness,  (itself 
a  disciplinable  sin  ;)  that  it  is  injustice ;  for 
it  robs  the  laborer  of  his  hire,  or  robs  oth- 
ers to  make  it  good  ;  that  it  is  disobedience 
to  Christ^  who  has  "  ordained  that  they 
which  preach  the  gospel  should  live  of  the 
gospel,"  and  made  it  the  duty  of  "  him  that 
is  taught  in  the  word  to  communicate  unto 
him  that  teacheth,  in  all  good  things  ;"  and 
that  it  betrays  such  indifference  to  the  gos- 
pel, and  such  overvaluing  of  the  world,  as 
is  not  far  from  denying  the  faith,  in  a  man- 
ner "  worse  than  an  infidel ;"  we  cannot 
doubt  that  it  is  worthy  of  discipline. 

In  addition  to  these  specific  cases,  we 
have  the  general  precept,  "  Withdraw 
yourselves  from  every  brother  that  walketh 


CHURCH    DISCIPLINE.  101 

disorderly."  2  Thess.  iii.  6.  What  con- 
stitutes disorderly  walking  the  enlightened 
moral  sense  of  the  church  must  determine. 

4 

It  will  be  perceived  that  these  offences 
are  all  of  a  different  character,  and  require 
a  different  treatment,  from  that  referred  to 
in  the  eighteenth  of  Matthew.  There,  the 
offence  is  supposed  to  concern  two  individ- 
uals, between  whom  if  the  matter  be  set- 
tled, discipline  is  satisfied.*  But  the  offen- 
ces enumerated  here  are  scandalous  and 
public.  They  concern  the  peace  and  puri- 
ty of  the  church,  and  the  honor  of  religion  ; 
and  are  no  more  a  trespass  against  one 
member  than  against  them  all ;  who  are  all 
therefore,  alike  concerned  to  remove  them. 

*  I  ought,  perhaps,  to  have  noticed  under  our  Savior'^  rule, 
that  some  critics  conjecture,  (but  not  with  confidence,)  that 
the  words  against  thee,  (sig  as)  should  be  omitted  5  being  said 
to  be  wanting  in  some  MSS.  The  passage  is  doubtless  right, 
as  it  stands  j  but  allowing  the  omission,  it  would  not  materially 
affect  the  rule.  Instead  of  applying  only  to  things  of  a  person- 
al nature  between  members,  it  would  then  include  any  sin 
which,  being  done  in  private,  and  known  only  to  a  few,  might 
be  privately  healed,.  For  sins  publicly  injurious,  there  is  pub- 
lic discipline,  which  the  rule  of  Christ  does  not  supersede. 

9* 


102  CHURCH    DISCIPLINE. 

There   a   brother   is   injured  ;    but    here, 
Christ  is  wounded,  and  Zion  mourns. 

MANNER    OF    PROCEEDING. 

In  the  prosecution  of  cases  of  discipline, 
much  must  be  left  to  discretion.  Some  re- 
quire a  more  summary,  and  others  a  more 
prolonged  and  lenient  course ;  some  may 
be  healed  more  privately,  others  more 
openly  :  according  as  the  nature  of  the  of- 
fence and  the  interests  of  religion  dictate. 
Those  steps  are  to  be  taken  which,  in  the 
exercise  of  a  sound  judgment,  appear  best 
adapted  to  secure  the  objects  of  discipline, 
and  most  agreeable  to  the  laws  of  Christ. 

Charges  against  an  offending  member 
should  be  distinctly  specified  ;  and  should 
be  seasonably  communicated  to  the  ac- 
cused, commonly  in  writing.  They  should 
be  sustained  by  evidence.*  Rumor  and 

*  Considerable  embarrassment  arises;  often,  from  the  want  of 
established  rules  of  evidence.  What  kind  and  amount  of  evi- 
dence shall  be  required  ?  Is  the  informing  member  a  compe- 
tent witness  ?  Are  two  or  more  witnesses  always  requisite  to 


CHURCH    DISCIPLINE.  103 

presumption,  though  they  may  justify  an 
inquiry  on  the  part  of  the  church,  and  of- 
ten demand  it,  are  not  a  basis  upon  which 
to  proceed  to  formal  acts  of  discipline. 

As  the  reclaiming  of  the  offender  is  the 
first  object,  commonly,  it  will  be  proper,  in 
most  cases,  to  labor  with  him  in  private. 
As  the  preventing  of  like  sins  in  others, 

the  conviction  of  the  accused  ?  May  a  series  of  offences  of 
the  same  kind,  as  for  instance,  the  occasional  utterance  of  pro- 
fane words,  or  acts  of  dishonesty,  be  regarded  as  proved  by 
witnesses  severally  testifying"  to  the  same  offence,  though  not  to 
the  same  instances  of  its  commission  ?  To  prevent  such  em- 
barrassment it  is  well  to  have  the  principles  which  are  to  guide 
us  well  considered,  and  embodied  in  our  written  rules,  or  arti- 
cles of  practice.  The  following  are  copied  from  the  rules  of 
an  intelligent  church,  and  communicated  to  the  author  by  its 
very  judicious  and  respected  Pastor. 

u  No  member  shall  be  convicted  but  by  the  testimony  of  two 
or  three  witnesses,  [Matt,  xviii.  16]  or  that  which  is  equiva- 
lent :  but  habits  of  criminal  negligence  may  be  charged  with- 
out a  specification  of  particular  instances  5  and  a  series  of  overt 
offences  of  the  same  kind,  and  specified  in  a  complaint,  may 
be  proved  to  the  conviction  of  the  accused,  on  the  testimony  of 
several  competent  witnesses  although  no  more  than  one  com- 
petent witness  should  testify  to  a  single  instance  of  offence  in 
the  series."-—"  In  the  trial  of  any  case  the  investigation  shall 
be  conducted  before  the  church  by  a  committee  annually 
chosen  for  that  purpose;  and  the  complainant  shall  be  consid- 
ered a  competent  witness." 


104  CHURCH    DISCIPLINE. 

and  the  public  credit  of  religion,  are  other 
objects  to  be  regarded,  it  is  necessary,  in 
grievous  cases,  to  cite  the  accused  before 
the  church,  according  to  the  direction,  1 
Tim.  v.  20.  If  he  there  make  confession, 
and  the  church  be  satisfied,  to  admonish 
and  forgive  him  is  all  that  is  requisite. 
But  if  he  appear  not  to  be  penitent,  it  is 
customary,  (though  some  object  to  this,  as 
having,  in  their  view,  no  scripture  warrant, 
but  I  think  without  good  reason,)  to  sus- 
pend him  from  the  communion,  in  the  hope 
that  time  being  given  him  for  reflection, 
and  further  means  being  used,  he  may 
come  to  repentance.  If  all  fails,  his  ex- 
communication terminates  the  proceeding. 
"  This  (says  President  Edwards,)  with  the 
counsels  and  admonitions  by  which  it  is  to 
be  followed,  is  the  last  means  that  the 
church  is  to  use,  in  order  to  reclaim  those 
members  which  are  become  visibly  wicked. 
If  this  be  ineffectual,  what  is  next  to  be  ex- 
pected is  destruction  without  remedy." 

In  cases  extremely  iniquitous,  or  shame- 
ful, it  appears  to  be  the  duty  of  the  church. 


CHURCH    DISCIPLINE.  105 

as  its  first  act,  to  assemble  and  cast  the 
offender  out.  The  honor  of  religion  de- 
mands it.  This  the  Corinthians  were  di- 
rected to  do  in  the  case  of  the  incestuous 
person;  1  Cor.  v.  There  were  no  prepar- 
atory steps  to  be  taken. 

Some  may  question  whether  such  sum- 
mary dealing  is  suited  to  recover  the  offen- 
der, and  on  that  account  may  scruple  its 
lawfulness  ;  since  the  recovery  of  the 
offender  is  to  be  regarded,  as  well  as  the 
honor  of  religion. 

But  here  are  several  things  to  be  consid- 
ered. 1.  The  objection  is  a  matter  of 
opinion.  The  objector  thinks  the  case  is 
so.  But  in  the  view  of  others,  the  imme- 
diate excommunication  of  a  heinous  offen- 
der may  be  the  means  best  suited  to  his  re- 
covery. It  may  be  argued,  that  this  sol- 
emn and  sorrowful  act  of  the  church,  ex- 
pressing at  once  its  abhorrence  of  the 
crime  and  its  sense  of  the  deep  injury  done 
to  religion,  while  the  shame  of  the  culprit 
is  now  fresh  in  his  own  consciousness^  and 
legible  in  the  faces  of  others,  and  while  the 


106  CHURCH    DISCIPLINE. 

judgment  of  the  world  loudly  confirms  the 
judgment  of  the  church  ;  is  likely  to  be 
more  impressive  to  him,  and  to  show  him 
more  effectually  to  what  a  depth  he  is  fal- 
len, than  a  more  gradual  procedure.  Such 
was  the  effect  upon  the  incestuous  Corin- 
thian. So  long  as  he  retained  his  place  in 
the  church,  he  repented  not ;  but  being 
cast  out,  he  was  filled  with  sorrow ;  and 
was  restored.*  Besides,  the  act  of  excom- 
munication does  not  hinder  the  church 
from  still  using  all  hopeful  means  with  the 
guilty  member ;  who,  though  separated 
from  their  communion,  is  not  to  be  counted 
as  an  enemy,  but  admonished  as  a  brother. 
There  is  no  certainty  that  he  will  not  be 
reclaimed,  being  cast  out ;  and  there  is 
none  that  he  will  be,  if  retained^.  Though 
the  reclaiming  of  the  offender  be  a  very 
important  end  of  discipline,  and  ought  to 

*2Cor.  ii.  6 — 8.  This  passage  may  serve  also,  as  a  com- 
ment on  the  former,  (1  Cor.  v.)  as  to  the  manner  in  which  the 
discipline  was  executed.  It  was  the  act  of  the  church  as  a 
body :  and  not  of  its  officers  alone  :  "  Sufficient  to  such  a 
man  is  the  punishment,  which  was  inflicted  of  many ;"  literal- 
ly, by  the  majority. 


CHURCH 

call  into  exercise  all  the  wisdom,  tender- 
ness and  faithfulness,  of  the  church,  yet  I 
am  not  certain  that  either  reason  or  the 
Bible  tells  us  that  this  is  always  the  most 
important  end.  If  we  might  suppose  that 
the  retaining  him  for  a  time,  with  all  his 
infamy  upon  him,  would  be  such  a  discred- 
it to  religion,  or  so  dangerous  to  the  mem- 
bers, as  in  all  likelihood  to  occasion  the 
ruin  of  many  souls,  it  would  seem  to  be  du- 
ty to  cast  him  out  even  to  the  probable 
ruin  of  his, — supposing  this  latter  conse-  ' 
quence  to  follow ;  which,  however,  is  not 
conceded.  The  question  is,  is  his  remain- 
ing in  the  church  of  greater  importance 
than  the  church  itself;  and  must  we  sacri- 
fice, or  even  jeopardize  the  church,  in  the 
uncertain  hope  of  reclaiming  him  ?  Grant 
that  he  may  be  a  Christian,  or  that  he  cer- 
tainly is  one,  notwithstanding  his  crime  ; 
he  may  not  be  a  fit  person* to  be  in  the 
church  at  present.  3.  If  we  have  scrip- 
ture for  the  measure,  that  must  suffice ; 
and  this  I  think  we  have,  in  the  case  of  the 
church  at  Corinth. 


108  CHURCH    DISCIPLINE. 

It  is  the  opinion  of  some  that  our  Sa- 
vior's rule  in  Matthew  is  to  be  followed  in 
all  cases,  public  as  well  as  private  ;  and 
this  is  the  practice  of  some  churches.  But 
in  the  view  of  others  this  is  a  misapplica- 
tion of  the  rule.  For,  1.  It  does  not  ap- 
pear to  consist  with  the  obvious  sense  of 
the  passage.  The  offence  there  contem- 
plated is  a  personal  one  :  "  If  thy  brother 
trespass  against  thee."  If  it  be  said  that 
every  offence  may  be  assumed  and  treated 
as  a  personal  one,  inasmuch  as  it  is  a 
breach  of  a  mutual  and  common  covenant, 
then  it  is  personal  to  all  the  members,  and 
all  ought  to  take  the  steps  required  :  which 
is  no  where  practiced,  and  would  be  ab- 
surd. 2.  The  rule,  literally  followed,  does 
not  appear  to  be  adapted  to  satisfy  the 
ends  of  discipline,  in  public  cases.  Take, 
for  example,  such  as  are  mentioned  by 
Paul,  "  If  any  man  that  is  called  a  brother 
be  a  fornicator,  a  railer,  a  drunkard,  fyc" 
A  member  goes  to  such  an  one  and  tells 
him  his  fault  in  private,  following  the  rule 
of  Christ.  And  suppose  he  confesses  and 


CHURCH    DISCIPLINE.  109 

repents.  Is  the  wounded  honor  of  relig- 
ion healed,  in  this  private  way  ?  Is  there 
a  salutary  impression  made  upon  the 
church  ?  Is  the  offender  himself  deterred, 
by  such  easy  terms,  from  a  repetition  of 
his  sin  ?  No,  not  at  all.  An  open,  scan- 
dalous iniquity,  blown  far  and  wide  by 
fame,  calls  for  something  more  than  pri- 
vate auricular  confession.  "  Them  that 
sin,  rebuke  before  all,  that  others  also  may 
fear." 

I  am  aware  that  it  is  said  that  the  visit- 
ing brother  may  require  a  public  confes- 
sion, as  the  satisfaction  he  seeks  ;  and  that 
so  the  public  ends  of  discipline  will  be  se- 
cured. But  still  this  is  not  the  rule.  It 
does  not  say  you  shall  go  to  your  brother 
in  private  and  require  a  public  confession  ; 
but  it  says,  if  he  hear  you  in  private,  you 
are  to  regard  the  thing  as  settled. 

Our  Savior  evidently  refers  to  a  strictly 

personal  and  private  affair,  such  as  is  often 

occurring  between  man  and  man,  and  of 

which  the  world  takes  no  notice.     At  the 

10 


110  CHURCH    DISCIPLINE. 

same  time,  this  excellent  rule  is  a  standing 
law  of  wisdom,  from  which,  doubtless,  we 
are  to  draw  lessons  for  almost  every  occa- 
sion of  discipline.  It  teaches  us  to  regard 
the  natural  infirmity  of  human  nature,  by 
using,  when  we  may,  private  endeavors, 
rather  than  the  more  mortifying  and  pride- 
alarming  ones  of  a  public  nature ;  and  to 
save  religion  itself  from  all  needless  ex- 
posure of  the  errors  of  its  disciples,  ft 
teaches  us  to  be  ever  kind,  gentle,  and  for- 
bearing ;  and  to  use  means  for  the  recove- 
ry of  such  as  are  fallen,  as  mild,  as  various, 
as  protracted,  and  as  hopeful,  as  the  na- 
ture of  the  case  will  admit. 

The  following  is  the  doctrine  of  the  Cam- 
bridge Platform  on  the  subject. 

"  But  if  the  offence  be  more  public  at 
first,  and  of  a  more  heinous  and  criminal 
nature,  to  wit,  such  as  are  condemned  by 
the  light  of  nature,  then  the  church,  with- 
out such  gradual  proceeding,  is  to  cast  out 
the  offender  from  their  holy  communion, 
for  the  further  mortifying  of  his  sin,  and 
the  healing  of  his  soul  in  the  day  of  the 


.    CHURCH    DISCIPLINE.  Ill 

Lord  Jesus."*  With  this  agrees  the  Say- 
brook  Platform.  "  Admonition  is  in  case 
of  private  offences  to  be  performed  ac- 
cording to  the  rule  in  Matt,  xviii.  15 — 17, 
and  in  case  of  public  offences,  openly  be- 
fore the  church,  as  the  honor  of  the  gospel, 
and  the  nature  of  the  scandal,  shall  re- 
quire."! The  doctrine  of  the  Westminster 
Assembly's,  or  Presbyterian  Directory  for 
church  censures  is  the  same. 

FORSAKING    THE    COMMUNION. 

There  is  an  offence  not  mentioned  in  the 
foregoing  list,  which  must  ,be  noticed.  It 
is  when  a  member  improperly  forsakes  the 
Lord's  table. 

Why  is  the  church  to  notice  this  ? 
1.  Because  the  member,  having  covenant- 
ed to  walk  with  the  church  in  Christian 
fellowship,  and  in  a  due  observance  of  or- 
dinances, his  forsaking  its  communion  is  a 

*  Chap.  xiv. 

t  Heads  of  Agreement,  Sect.  iii. 


CHURCH    DISCIPLINE. 

violation  of  that  covenant.  2.  There  is 
something  criminal  in  the  motive)  or  state 
of  mind,  which  induces  the  delinquency. 
Commonly  it  is  some  disagreement  with  a 
fellow  member ;  or  some  offence  taken  at 
the  church,  for  some  of  its  proceedings  ;  or 
at  the  pastor ;  or  the  table  is  forsaken  be- 
cause, in  the  judgment  of  the  absconding 
member,  some  are  found  there  who  are  un- 
worthy ;  or  it  is  forsaken  through  sloth  and 
indifference ;  or  in  the  conscious  shame  of 
general  declension  and  inconsistency. 

None  of  these  motives  are  very  Chris- 
tian ones :  and  I  fear  there  is  sometimes  a 
worse  than  any  of  these.  I  fear  there  are 
instances,  I  hope  not  numerous,  when  the 
absenting  member  is  actuated  by  malevo- 
lence. He  forsakes  the  communion  as  an 
expression  of  his  anger,  or  hostility.  He 
does  it  supposing  that  it  will  disquiet  the 
member  with  whom  he  is  at  variance,  and 
that  it  will  cast  blame  upon  him.  Or,  if 
the  church  or  the  pastor  is  concerned,  he 
thinks  it  will  implicate  and  afflict  them  or 
him.  He  takes  a  course  which  shows  an 


CHURCH    DISCIPLINE.  113 

assumption  of  judgment  in  his  own  favor, 
and  an  impeachment  of  the  other  party. 

The  conduct  is  wrong,  and  the  example 
bad,  whatever  be  the  motive.  If  you  have 
a  difficulty  with  a  member,  it  is  your  duty, 
not  to  forsake  the  ordinances  and -fellow- 
ship of  the  church,  but  to  take  immediate 
measures,  according  to  the  rule  of  Christ,  for 
the  healing  of  the  difficulty.  If  your  dis- 
satisfaction is  with  the  doings  or  judgment 
of  the  church  in  some  matter,  upon  howev- 
er clear  or  reasonable  grounds  your  dissat- 
isfaction rests,  your  course  is  wrong  not- 
withstanding ;  for  it  is  subversive  of  all  or- 
der, by  setting  up  the  will  of  an  individual 
above  the  whole,  or  perhaps,  of  a  minority 
above  the  majority.  You  have  a  right  to 
make  your  dissatisfaction  known,  if  you 
choose,  but  this  is  not  the  way  to  do  it. 
As  to  the  presence  of  unworthy  communi- 
cants, if  that  is  your  difficulty,  it  is  your 
duty,  not  to  forsake  the  communion  on 
their  account,  but  either  to  endeavor  to 
have  them  properly  disciplined,  as  you 
promised  to  do  in  your  covenant,  or  else  to 
10* 


114  CHURCH    DISCIPLINE. 

bear  with  them,  remembering  that  there 
are  "tares"  in  all,  even  the  best  of  church- 
es; and  that  wholly  to  eradicate  them, 
even  when  they  are  visible,  is  often  a  mat- 
ter too  difficult  to  be  effected.  But  if  all 
will  not  do,  there  is  no  remedy  for  you  but 
to  take  an  honorable  dismission  and  remove 
— which  you  ought  not  lightly  to  do — to 
some  other  church. 

It  does  not  avail  to  say  you  commune 
elsewhere.  You  covenanted  to  commune 
with  this  church.  Nor  does  your  commu- 
ning elsewhere  help  your  example.  It  rath- 
er proclaims  what  ought  to  be  hid,  nay, 
what  ought  not  to  be.  To  those  who 
know  the  reason  of  your  absence,  it  looks 
as  though  you  were  living  in  a  quarrel 
with  a  brother,  or  with  the  church,  or  your 
minister  ;  or  had  excommunicated  them  all 
for  unsoundness,  or  disorder,  having  dis- 
owned and  withdrawn  yourself  from  them, 
and  gone  to  another  and  better  fraternity. 
To  those  who  are  ignorant  of  the  reason, 
you  appear  as  a  simple  neglecter  of  ordi- 
nances. They  see  your  seat  vacant  in  the 


CHURCH    DISCIPLINE.  115 

house  of  God,  and  at  the  Lord's  table,  and 
knowing  no  other  cause,  naturally  enough 
conclude  that  you  are  abiding  indolently  at 
home.  Jn  a  word,  the  practice  is  too  sin- 
ful in  itself,  and  too  evil  in  its  tendencies, 
to  be  allowed.  It  ought  to  be,  as  it  is,  a 
subject  of  discipline. 

MISCELLANEOUS    AND    GENERAL    REMARKS    ON 
THE    SUBJECT    OF    DISCIPLINE. 

1.  It  is  to  be  remembered  that  all  cases 
of  discipline,   once   taken   up,    are   to   be 
brought  to  one  of  two  results  ;  the  reforma- 
tion of  the  offender,  or  else  his  excommu- 
nication.    They   must   never   be  dropped 
short  of  one  or  the  other  of  these  issues. 

Hence  it  follows,  that  no  matter  can  be 
a  proper  subject  for  discipline  at  all, 
(though  it  may  be,  for  private  reproof) 
for  which  the  offender  could  not  be  scrip- 
turally  excommunicated  in  case  of  his  per- 
sisting in  it.  / 

i 

2.  ExGQnmujnicadg^     though  it  is  essen- 
tially the  same  in  its  results  in  all  cases,  as 


116  CHURCH    DISCIPLINE. 

cutting  the  delinquent  off  from  the  name 
and  privileges  of  membership,  and  is  never 
a  trivial  affair  ;  yet,  in  respect  to  the  form 
of  it,  it  is  susceptible  of  different  degrees 
of  severity.  In  the  case  of  one  who  for- 
sakes the  communion  of  the  church,  but  is 
not  otherwise  scandalous,  the  church  may 
simply  disown,  or  cease  to  know  him  as  a 
member.  "  He  having  thereby  cut  himself 
off  from  that  church's  communion,  the 
church  may  justly  esteem  and  declare  it- 
self discharged  of  any  further  inspection 
over  him.'55*  It  may  withdraw  its  watch 
and  care.  But  in  the  case  of  notorious 
and  obstinate  offenders,  the  act  of  excom- 
munication should  be  more  formal  and  im- 
pressive. It  should  be  something  more 
than  to  pass  and  silently  record  a  vote. 
"  If  the  case  be  notoriously  bad,  pronounce 
sentence  at  the  table  of  the  Lord,  with 
great  solemnity.7'!  Some  declare  it  from 
the  pulpit,  in  the  most  public  manner. 
With  this  the  scriptures  appear  to  agree. 

*  Saybrook  Platform.  t  Doddridge. 


CHURCH    DISCIPLINE.  117 

From  some  they  direct  us  to  '  withdraw' 
ourselves  ;  in  the  case  of  others,  the  direc- 
tion is,  in  language  less  mild,  to  c  cut  off? 
'  reject?  and  'put  away  from  among  your- 
selves,' the  wicked  person.  In  the  case  of 
the  very  heinous  offender  at  Corinth,  the 
church  was  required  to  assemble,  and  in 
the  most  solemn  manner,  in  the  name  of 
the  Lord  Jesus  Christ,  ' to  deliver  such  an 
one  unto  Satan,  [that  is,  as  I  understand  it, 
to  give  him  back  again  into  that  world 
which  is  Satan's  kingdom,  he  being  "  the 
god  of  this  world,"]  for  the  destruction  of 
the  flesh,  that  the  spirit  might  be  saved  in 
the  day  of  the  Lord  Jesus.3 

3.  It  sometimes  happens  that  an  offend- 
ing member  is  so  uninformed  as  to  imagine 
that  he  can  withdraw  from  the  church  at 
will,  and  thus  escape  from  its  censure. 
The  gospel  knows  no  such  rule.  It  suppo- 
ses no  separation  from  the  church,  except 
by  regular  dismission  to  another  church,  or 
by  excommunication. 


118  CHURCH    DISCIPLINE. 

4.  The  censures  of  the  church  are  to  be 
administered  by  the  pastor,  in  accordance 
with  the  vote  of  the  brethren. 

Though  the  pastor  is  not  competent  to 
act  without  the  church,  he  is  not  to  be 
considered  as  the  mere  chairman,  or  as 
the  mere  executive,  of  the  church,  in  the 
business  of  discipline.  Far  from  this.  He 
is  set  for  the  defence  of  the  gospel  as  much 
in  respect  to  its  discipline  as  in  any  other 
respect ;  and  the  Bible  expects  him  to  act 
and  to  be  regarded  in  this,  no  less  than  in 
other  things,  as  the  guide  and  leader  of 
the  church. 
Vx 

5.  No   member  under  censure   of  the 
church,  or  excommunicated  by  it,  can  law- 
fully be  received   to   the  communion  and 
fellowship   of  another   church  ;    and    any 
church  which  should  violate  this  plain  law 
of  propriety  and  duty,  whether  of  the  same 
or  of  another  denomination,  would  be  guil- 
ty of  taking  sides  with  the  offender  against 
the  laws  of  Christ.     If  Christ  himself  has 


CHURCH    DISCIPLINE.  119 

declared*  that  he  will  confirm  in  heaven 
what  a  church  does  in  the  faithful  execu- 
tion of  his  laws  upon  an  offender,  it  is  an 
act  not  far  from  rebellion,  it  is  presumption 
not  far  from  impious,  in  another  church,  to 
nullify  what  that  church  does,  and  to 
loose  on  earth  what  Christ  binds  in 
heaven,  by  taking  the  excluded  member 
to  its  bosom. 

6.  The  discipline  of  the  church  should 
be  attended  to  promptly.  It  is  better  on 
every  account,  to  -take  an  offence  in  the 
time  of  it,  than  after  long  delay.  Neglect- 
ed sores  are  the  most  difficult  to  heal.  Is 
the  good  of  the  offender  regarded  ?  The 
reproof,  lagging  far  behind  the  offence^  is 
likely  to  fail  of  effect.  Is  the  honor  of  the 
church  concerned  ?  Who  delays,  when 
his  reputation  is  suffering,  for  months  or 
years  before  he  attempts  to  relieve  it  ? 
And  is  not  the  character  of  the  church  as 
valuable  and  as  soon  to  be  vindicated  as 
that  of  a  man  ? 

*  Matt,  xviii.  18. 


120  CHURCH    DISCIPLINE. 

It  must  be  faithful.  Every  reason  which 
demands  the  discipline  at  all  demands  that 
it  be  thorough.  "  Great  care  is  to  be  taken 
that  we  be  not  overstrict  or  rigorous,  yet, 
the  winning  and  healing  of  the  offender's 
soul  being  the  end  of  these  endeavors,  we 
must  not  daub  with  untempered  mortar, 
nor  heal  the  wounds  of  our  brethren  slight- 
ly."* I  have  before  remarked  that  it  should 
be  carried  through,  when  once  taken  up. 
To  commence  a  process  of  dealing  with  an 
offender,  and  to  drop  or  recede  from  it 
without  an  issue,  leaving  his  sin  upon  him 
unrepented  of,  and  the  church  unsatisfied, 
and  the  honor  of  religion  unrelieved,  is  not 
only  a  sin  against  him,  being  an  omission 
of  those  means  which  Christ  has  appointed 
for  his  recovery,  but  is  disobedience  to 
Christ,  proclaims  the  weakness  or  unfaith- 
fulness of  the  church,  and  is  a  bad  prece- 
dent which  is  likely  both  to  multiply  oc- 
casions for  discipline,  and  to  embarrass  the 
treatment  of  them. 

*Camb.  Platform. 


CHURCH    DISCIPLINE.  11 

It  must  be  uniform.  Every  offence,  and 
not  merely  some  offences,  should  receive  its 
due  attention.  That  is  a  badly  adminis- 
tered government  which  is  unequal,  pur- 
suing some  offenders  and  neglecting  oth- 
ers ;  or  which  is  fitful  and  capricious,  now 
negligent  and  now  strenuous. 

It  must  be  impartial.  No  pecuniary  or 
family  influence,  no  worldly  consideration 
whatever,  may  cover  the  man  of  conse- 
quence, while  a  humbler  member  would 
experience  no  such  forbearance.  Or,  in 
another  view  of  the  subject,  let  not  the 
soul  of  the  rich  or  honorable  man  be  less 
regarded  than  the  soul  of  the  poor  or  ob- 
scure ;  but  let  the  same  means  be  used  for 
his  recovery  as  for  the  other's.  "I  charge 
thee  before  God,  and  the  Lord  Jesus 
Christ,  and  the  elect  angels,  that  thou  ob- 
serve these  things  without  preferring  one 
before  another,  doing  nothing  by  partiali- 
ty." 1  Tim.  v.  21. 

6.  All  the  members  should  take  part  in 
the    discharge    of    this    important    duty. 
11 


CHURCH    DISCIPLINE, 

They  should  all  sustain  the  discipline  of 
the  church  by  their  presence  and  vote ; 
not  only  because  this  is  the  equal  and  com- 
mon duty  of  all,  but  because  the  efficacy  of 
discipline  depends,  in  a  great  degree,  upon 
the  concurrence  of  the  whole  society  in  it, 
instead  of  its  resulting  from  the  action  of 
only  a  few. 

7.  It  is  of  the  greatest  importance  al- 
ways to  keep  in  view  the  ends  of  discipline, 
and  especially  that  end  which,  in  all  ordi- 
nary cases,  is  the  first  to  be  aimed  at ; 
namely,  the__recovery  of  the  delinquent. 
That  gained,  all  is  gained.  It  is  at  once 
the  most  pleasing  result  in  itself,  and  the 
most  honorable  to  the  church  and  the  gos- 
pel. It  is  true  that  by  the  excommunica- 
tion of  the  offender,  the  church  has  cleared 
itself  of  the  scandal ;  but  then  a  member  is 
lost  to  it,  and  perhaps  to  himself.  But  if 
he  be  brought  to  true  repentance,  and  to 
newness  of  life  ;  if,  like  Peter,  he  weep 
bitterly  ;  not  only  is  the  church  relieved 
from  the  scandal,  but  it  is  the  honored  in- 


CHURCH    DISCIPLINE 

'strument  of  his  recovery.  While  an  un- 
feeling world  would  only  have  reproached, 
discarded,  and  hardened  him,  he  becomes 
by  means  of  the  church,  a  man  forgiven 
of  God,  and  worthy  of  the  renewed  confi- 
dence and  esteem  of  men.  What  more 
honored  instrumentality,  what  more  grati- 
fying result,  than  this  ? 

8.  Too  great  heed  cannot  be  taken  as  to 
what  spirit  we  are  of,   in  this  matter.     If 
the  object  be  to  gain  our  brother,    this  is 
not  to  be  effected  by  a  process  of  barren 
forms,  much   less   by  unkindness  and  re- 
proach.    We  must  feel  and  manifest  a  real 
concern  for  his  good.     We  must  make  him 
see,   if   possible,    that    though   an   erring 
brother,  he  is  still  regarded  and  treated  as 
a  brother ;  and,  if'he  compel  us  to  go  so  far 
as  to  divide  him  from  our  company,  that  it 
is   with   unfeigned   sorrow  we   proceed  to 
that  extremity,  in  the  discharge  of  a  duty 
we  dare  not  disregard. 

9.  The  faithful  performance  of  this  duty 
is  the  truest  test  of  a  Christian  church. 


124  >  CHURCH    DISCIPLINE. 

The  apostle  writing  to  the  Corinthians 
concerning  the  disorderly  member  whom 
he  had  required  them  to  excommunicate, 
tells  them  he  did  it  to  prove  the  universali- 
ty and  the  reality  of  their  obedience  to 
Christ :  "  For  to  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you,  wheth- 
er ye  be  obedient  in  all  things."  Whatev- 
er a  church  may  be  in  respect  to  its  creeds 
or  its  forms  ;  whatever  diligence  it  may 
use  in  gathering  numbers  to  a  visible  pro- 
fession within  its  pale  ;  however  costly  the 
temple  it  erects  and  dedicates  to  God,  or 
thronged  the  attendance  there  ;  ,!  if  it  be 
wanting  in  the  article  of  discipline,  it  lacks 
an  essential  proof  of  its  being  a  genuine 
church  of  Christ*/  Ye  are  my  friends, 
saith  Christ,  if  ye  do  whatsoever  I  com- 
mand you  ;  and  on  what  subject  are  his 
commands  more  explicit  than  on  this  ?  It 
was  their  remissness  in  this  particular, 
that  called  forth  his  rebukes  of  several  of 
the  seven  churches  of  Asia ;  and  the  faith- 
ful performance  of  it  by  others  of  them, 
that  received  his  commendation. 


CHURCH    DISCIPLINE.         ,  125 

Finally ;  I  know  of  no  language  too 
strong  to  express  the  importance  of  this 
subject^r  to  impress  it  suitably  on  the 
mind.  LThe  discipline  of  the  church,  es- 
sential to  its  purity,  is  essential  to  every 
object  for  which  it  exists.  Its  increasing, 
and,  eventually,  entire  corruption,  will  be 
the  consequence  of  its  neglecting  this  duty. 
Sin  not  purged  out,  is  by  an  apostle  com- 
pared to  leaven,  which  leavens  the  mass. 
No  such  church  can  truly  prosper ;  or  can 
answer  the  ends  for  which  churches  are 
instituted.  Forfeiting  the  favor  of  Christ, 
through  neglect  of  his  laws  ;  losing  the 
respect  of  the  world,  and  its  self-respect, 
through  the  tolerated  scandals  that  spring 
up  in  it  and  blemish  its  character:  it  will 
go  down  hill  decaying  and  losing  its  vitali- 
ty, till  little  shall  remain  to  it  but  its  name 
and  form  to  distinguish  it  from  the  world. 
It  is  no  longer  a  city  set  on  a  hill.  Its 
comeliness,  and  beauty,  and  influence,  are 
gone.  It  may  still  bear  the  '  banners/  but 
it  no  longer  has  the  '  terribleness,5  of  an 


126  CKURCH    DISCIPLINE. 

army  of  Christ.  Or,  if  it  should  appear 
outwardly  to  flourish,  as  some  churches  do, 
in  whose  assemblies  the  gay  and  the  world- 
ly find  it  convenient  to  worship,  some  for 
fashion  and  some  for  form's  sake,  and 
where  church  ambition  builds  more  dili- 
gently than  godly  sincerity  and  faithful- 
ness to  souls, — if  it  should  go  on  growing 
in  numbers,  and  accumulating  materials 
of  some  sort,  its  prosperity  is  deceptive. 
"  Thou  sayest,  I  am  rich,  and  increased 
with  goods,  and  have  need  of  nothing;  and 
knowest  not  that  thou  art  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked." 
Whatever  it  may  have  of  the  form,  it  will 
have  little  of  the  reality,  of  a  spiritual  so- 
ciety. It  will  want  the  simplicity,  it  will 
wrant  the  fervor,  the  distinctness  from  the 
world,  the  religious  energy  and  influence, 
and  all  that  is  proper  to  "  a  peculiar  peo- 
ple,57 purified  by  Christ.  It  is  a  field 
where  tares  grow  by  permission.  They 
may  increase  its  greenness  and  luxuriance 
for  the  time,  and  flatter  the  undiscerning 
eye  of  the  cultivator,  or  beholder ;  but 


CHURCH    DISCIPLINE.  127 

what  will   the  harvest  be  "  in  the  end  of 
the  world  ?" 

If  such  be  the  importance  of  discipline, 
let  it  be  faithfully  attended  to  ;  and  let  not 
fear  or  policy  prevent.  The  case  may 
arise,  it  often  does3  when  to  go  forward  in 
a  thorough  discharge  of  this  duty  may  seem 
portentous  of  evil.  It  may  threaten  to  har- 
rass  the  church  with  the  resentments  of 
disorderly  but  powerful  members  ;  to.  over- 
whelm it  with  clamors ;  to  diminish  its 
strength  ;  or  to  destroy  its  existence.  But 
faith  is  to  be  exercised  here  as  in  every 
thing  else  pertaining  to  the  kingdom  of 
Christ.  The.  remembrance  that  it.  is 
Christ's  laws  that  we  are  called  to  admin- 
ister, and  Christ's  church  that  is  concern- 
ed in  the  consequences ;  that  it  is  his  wis- 
dom that  appoints,  his  authority  that  com- 
mands, his  power  that  sustains  ;  and  that, 
whatever  the  issue  may  be,  it  can  never  be 
worse  than  his  displeasure ;  should  be 
our  sufficient  encouragement  to  proceed. 
There  can  be  no  ground  to  fear  that  he 


128  CHURCH    DISCIPLINE. 

will  not  vindicate  his  own  laws,  and  bear 
out  his  church  in  a  faithful  administration 
of  them.  Nor  let  it  be  imagined  that  these 
laws  can  be  dispensed  with,  without  in- 
curring his  frown,  and  revealing,  sooner  or 
later,  the  folly  of  forsaking  the  wisdom  of 
Christ,  for  the  timid  dictates  of  human 
prudence.* 

*  Very  many  facts  might  be  given  corroborative  of  these  re- 
marks :  showing  in  some  cases  the  decay  and  corruption  of 
churches  through  neglect  of  discipline;  and  in  others,  their 
great  prosperity  in  consequence  of  its  maintenance.  Many  in- 
stances might  be  mentioned  of  churches  blessed  with  succes- 
sive revivals  and  large  accessions  in  connection  with  the  dis- 
charge of  this  duty.  And  this  is  what  ought  to  be  expected. 
For  when  is  a  church  more  prepared  to  be  blessed  in  this  man- 
ner than  it  is  in  that  peculiar  frame  which  is  suited  to  the  work 
of  discipline  1 — humble,  prayerful,  forgiving,  and  sensible  of 
dependence  on  God.  Or  when  is  its  separateness  from  the 
world  more  impressively  evident  to  "  them  that  are  without/7 
than  when  it  divides  the  wicked  from  its  company  1 

A  venerable  minister  related  the  following.  He  was  the 
pastor  of  a  small  country  parish  in  Connecticut.  Six  of  the 
male  members,  persons  of  influence,  became  guilty  of  heinous 
offences,  at  one  time.  He  began,  with  a  heavy  heart,  to  take 
such  steps  as  the  case  required  ;  when  some  of  the  brethren 
besought  him  to  desist,  at  least  for  a  time,  thinking,  in  consid- 
eration of  the  standing  of  these  persons  in  society,  and  that  of 
their  families,  that  to  subject  them  to  discipline  would  prove 
the  destruction  of  the  church.  To  this  timid  policy  he  yielded  ; 


CHURCH    DISCIPLINE.  129 

TREATMENT  OF  EXCOMMUNICATED  PERSONS. 

We  have  a  twofold  duty  to  perform  to- 
wards excommunicated  persons.  One  re- 
spects the  deportment  we  are  to  observe 
towards  them  in  regard  to  society  and  in- 
tercourse ;  the  other  respects  the  endeav- 
ors we  are  to  use  with  a  view  to  their  re- 
pentance and  return  to  the  Christian  fami- 
ly. We  are  to  have  no  company  with  the 
excommunicate,  that  he  may  be  ashamed  ; 
yet  we  are  not  to  count  him  as  an  enemy 
but  admonish  him  as  a  brother.  2  Thess. 
iii.  14,  15. 

and  "  from  that  time,"  his  language  was,  "  the  church  visibly 
went  down,  down,  down,  till  it  scarcely  existed,  and  seemed 
threatened  with  a  total  extinction.  I  perceived  my  error  and 
awoke  to  my  duty  5  and  going  to  such  of  the  members  as  I 
could  most  confide  in,  whom  I  found  by  this  time  to  be  of  my 
mind,  I  said  to  them,  '  We  must  go  forward  and  execute  the 
laws  of  Christ's  house.7  We  did  so  5  and  in  one  day  cut  off 
the  six. 

"  I  had  appointed  a  meeting  that  evening  at  a  private  house, 
by  desire  of  a  poor  sick  woman  whom  illness  had  long  detained 
from  our  public  assemblies.  I  went  expecting  to  meet  a  few 
neighbors  only,  when,  to  my  great  Surprise,  the  house  was 
filled.  The  Spirit  of  God  was  there,— -and  for  those  six,  the 
Lord  gave  us  sixty  !  that  number  being  added  to  the  church  as 
the  fruit  of  the  revival  which  then  commenced." 


130  CHURCH    DISCIPLINE. 

At  1  Cor.  v.  11,  the  direction  is  not  to 
keep  company  with  such  as  are  there 
described,  "  no  not  to  eat ;"  which  some 
have  interpreted  the  not  making  them  our 
guests,  or  being  theirs ;  but  which  is  more 
commonly  supposed  to  mean,  that  we  must 
not  voluntarily  sit  down  with  them  even  to 
an  ordinary  meal.  I  say,  with  such  as  are 
there  described,  viz.  "  fornicators,  covetous, 
idolaters,  railers,  drunkards,"  and  other 
grossly  licentious  and  vicious  persons. 
Some  have  understood  the  injunction,  "  no 
not  to  eat"  to  apply  to  all  excommunicated 
persons  ;  but  I  think  with  doubtful  propri- 
ety ;  for  this  is  reducing  all  offences,  the 
most  heinous  and  the  least  so,  to  a  com- 
mon level,  and  subjecting  them  all  to  a 
common  measure  of  abhorrence.  Besides, 
the  words  are  applied  by  the  apostle  to  a 
specific  class  of  offences ;  "  with  such  an 
one,  no  not  to  eat." 

From  a  view  of  the  several  passages 
which  speak  of  this  subject,  it  appears  to 
me  this  general  inference  is  to  be  drawn  ; 
namely,  that  we  are  to  treat  each  excommu- 


CHURCH    DISCIPLINE.  131 

nicated  person  according  to  the  character 
of  his  offence.  From  a  member  who  walks 
disorderly  we  are  to  withdraw  ourselves. 
He  is  disowned  of  the  Christian  family, 
and  while  he  remains  so,  we  are  to  have 
no  further  communion  or  fellowship  with 
him.  He  is  not  to  be  recognised  as  a  pro- 
fessor of  religion,  or  as  a  Christian.  This 
is  a  general  rule.  Others  are  more  spe- 
cific. Them  that  cause  divisions  we  are  to 
mark  and  avoid.  We  are  to  treat  them  as 
dangerous  persons  ;  from  whom  we  are  to 
keep  at  a  distance,  as  the  most  suitable 
way  of  expressing  our  disapprobation  of 
them,  and,  at  the  same  time,  the  most 
effectual  way  of  preventing  their  mischiefs  : 
for  factious  leaders  are  soon  out  of  counte- 
nance when  they  can  get  none  to  adhere 
or  listen  to  them.  The  same  remark  may 
apply  to  errorists  in  doctrine.  "  Let  them 
alone."  A  member  persisting  in  an  injury 
done  to  another  to  that  degree  that  he 
contemns  or  resists  the  united  endeavors  of 
the  church,  till  they  are  forced  to  expel  him, 
is  to  discover,  in  their  subsequent  deport- 


132  CHURCH    DISCIPLINE. 

ment  towards  him,  that  his  religious  char- 
acter, in  their  view,  is  no  better  than  thm 
of  "  a  heathen  man  and  a  publican,"  while 
the  indecent,  licentious,  and  abominable,,  are 
to  be  avoided  to  the  utmost  degree,  as  to 
our  having  any  society  with  them,  even  so 
much  as  to  eat.  They  are  to  be  viewed 
and  treated  as  men  whose  deeds  are 
shameful,  and  themselves  abhorrent  to  the 
Christian  name. 

In  every  case  there  is  a  greater  reserve 
required  to  be  observed  towards  excommu- 
nicated persons  than  towards  the  same 
.grade  of  sinners  who  are  not  of  the  church. 
See  1  Cor.  v.  9 — 11,  where  a  distinction  is 
made  between  sinners  of  the  world  and  ex- 
communicated professors. 

As  a  general  remark  it  may  be  observed, 
that  whatever  our  deportment  is  to  be  in 
particular  cases,  it  should  in  all  cases  be 
such,  towards  persons  under  censure  of 
the  church,  whether  before  excommunica- 
tion, or  after,  as  to  sustain  and  consist  with 
the  object  of  the  censure,  and  not  to  defeat 
it.  It  were  a  vain  thing  to  impose  a  cen- 


CHURCH    DISCIPLINE.  133 

sure  by  our  vote,  and  then  nullify  it  by  our 
actions.  It  is  our  behavior  towards  the 
subject,  and  not  the  formality  of  a  vote 
merely,  that  must  give  efficacy  to  the 
discipline. 

But  while  we  may  manifest  no  compla- 
cency in  the  excommunicate  as  a  Chris- 
tian, we  are  riot  to  forget  his  soul,  or  to 
cast  him  off  utterly  from  our  Christian  re- 
gards, but  are  to  use  all  suitable  means  to 
bring  him  back  to  repentance  and  to 
Christ.  It  was  for  this  very  end,  among 
others,  we  should  remember,  that  he  was 
cut  off  from  the  church, — that  by  his  loss 
of  its  privileges  and  its  Christian  esteem, 
he  might  be  made  more  sensible  of  his 
fallen  condition.  Perhaps  we  should  show 
even  more  concern  for  him  (though  hope 
be  less,)  than  if  he  had  never  sustained  to 
us  the  endeared  but  forfeited  relation  of  a 
brother  in  Christ. 

Exceptions  are  of  course  to  be  made  in 
favor  of  the  common  duties  and  offices  of 
humanity  ;  such  as  relieving  the  sick  and 
distressed  ;  and  in  favor  of  the  domestic 


134  CHURCH    DISCIPLINE. 

and  other  relations.  "  Excommunication 
doth  not  release  children  from  the  obliga- 
tion of  duty  to  their  parents,  nor  parents 
from  parental  affection  and  care  towards 
their  children.  Nor  are  husbands  and 
wives  released  from  the  duties  proper  to 
their  relation.  And  so  of  all  other  less 
relations,  whether  natural,  domestic,  or 
civil."* 

Whenever  the  excommunicate  becomes 
a  penitent,  and  satisfies  the  church  of  the 
same  by  a  due  confession  of  his  sin,  he  is 
then  to  be  restored.  2  Cor.  ii.  8. 

*  Pres.  Edwards. 


CHAPTER   V. 

CHURCH   MEETINGS  AND  CHURCH  BUSINESS. 

EVERY  church  has  its  meetings  for  busi- 
ness. It  were  to  be  wished  that  such 
meetings  were  more  frequent  than  they 
are,  in  most  of  our  churches.  The  desira- 
bleness of  them  must  be  obvious  to  every 
one  who  reflects  on  the  variety  and  impor- 
tance of  the  interests  over  which  every 
church  is  called  to  exercise  its  wisdom  and 
care.  Besides  attention  to  discipline,  how 
many  occasions  are  there  for  consultation 
on  the  state  of  religion  and  the  means  of 
reviving  it;  for  devising  ways  and  means 
for  the  support  of  the  gospel  at  home,  and 
its  extension  abroad  ;  for  attending  to  the 
various  concerns  of  the  Sabbath  school ; 
the  choir;  the  relief  of  the  poor,  and  other 
important  matters  ?  "  More  time,  (says 
Dr.  Beecher,)  should  be  devoted  by  the 


136  CHURCH    MEETINGS 

members  of  local  churches  to  consultation 
and  social  prayer.  No  secular  interest  so 
diversified,  extended,  important,  and  diffi- 
cult, depending  on  the  resources  and 
steady  co-operation  of  so  many  individuals, 
of  different  age  and  capacity,  could  be  suc- 
cessfully protected,  and  extended,  without 
reiterated  consultation.  And  yet  how  dif- 
ficult, how  almost  impossible  it  is,  to  con- 
vene punctually  the  members  of  almost 
any  church,  to  attend  to  the  public  con- 
cerns of  Christ's  kingdom,  and  to  implore 
the  blessing  of  God  upon  their  labors." 

The  duty  of  attending,  punctually  and 
faithfully,  the  business  meetings  of  the 
church,  may  be  urged  upon  every  member, 
on  the  ground  that  whatever  is  done,  or  to 
be  done,  at  these  meetings,  is  the  equal 
concern  of  all ;  being  made  so  by  their  mu- 
tual equality  as  brethren,  by  their  mutual 
and  common  covenant,  and  by  their  com- 
mon relation  and  obligation  to  Christ  and 
his  cause.  Though  the  business  can  be 
done  perhaps,  by  a  part  of  the  members,  it 
cannot  be  done  as  well  as  if  all  were  there 


AND    CHURCH    BUSINESS.  137 

who  should  be.  For  where  responsibility 
is  to  be  borne,  or  judgment  to  be  exercised, 
"  two  are  better  than  one,"  and  "  in  the 
multitude  of  counsellors  there  is  safety." 
It  cannot  be  done  as  well,  and  if  it  could 
be,  there  is  no  propriety  in  some  leaving  it 
to  be  done  by  others,  whose  obligation  is 
no  greater  than  theirs.  Let  such  reflect 
that,  were  all  to  do  as  they  do,  who  might 
with  equal  propriety,  the  meeting  fails  en- 
tirely, the  business  is  deserted,  and  the 
cause  suffers. 

In  regard  to  the  order  to  be  observed  in 
these  meetings,  they  should  always  be 
opened,  if  not  concluded,  with  prayer.  In 
the  absence  of  the  pastor,  one  of  the  dea- 
cons presides.  Every  member  has  an 
equal  right  to  express  his  views ;  and  it  is 
desirable  that  as  much  freedom  should  be 
used  as  is  consistent  with  a  becoming  mod- 
esty and  despatch  of  business.  Yet  it  is  a 
good  rule,  "  Let  every  man  be  swift  to 
hear,  slow  to  speak  ;"  and,  "  Likewise  ye 
younger  submit  yourselves  unto  the  elder: 
yea,  all  of  you  be  subject  one  to  another, 
12* 


138  CHURCH    MEETINGS 

and  be  clothed  with  humility."     Talkative 
persons  are  an  affliction  in  any  assembly. 

The  meeting  should  be  conducted 
throughout  with  seriousness  and  dignity, 
as  in  Christ's  presence  and  about  his  busi- 
ness. For  where  two  or  three  are  gather- 
ed together  in  his  name,  whether  for  busi- 
ness or  devotion,  there  is  he  in  the  midst 
of  them.  Especially  should  we  observe 
such  serious  deportment  when  we  are  met 
to  attend  to  discipline.  It  is  the  serious- 
ness and  dignity  of  the  meeting,  joined 
with  meekness  and  benignity,  as  acting  in 
Christ's  presence  and  by  his  authority, 
that  makes  its  censures  impressive  to  the 
subject  of  them,  and  commands  the  res- 
pect of  all. 

ARTICLES    OF    PRACTICE. 

Many  of  our  churches,  it  is  believed, 
have,  besides  their  Confession  of  faith  and 
covenant,  no  written  rules  of  discipline  and 
practice  ;  being  guided  by  the  few  simple 
and  well  known  usages  which  have  de- 


AND    CHURCH    BUSINESS.  139 

scended  from  one  generation  to  another. 
Others  think  it  expedient  to  have  such 
rules. 

Care  should  be  taken  in  forming  them 
that  they  be  not  more  numerous  than  is 
necessary  ;  and  that  they  be  not  of  a  legis- 
lative character,  but  only  declarative  of  the 
settled  and  acknowledged  principles  of 
Congregationalism  and  the  gospel.  Their 
province  is  to  ascertain  and  record,  and 
not  to  originate,  the  usages  of  the  church- 
es. We  have  no  power  to  legislate  for  the 
church  of  Christ.  We  have  no  power  to 
institute  conditions  of  membership  which 
he  has  not  instituted  ;  to  impose  what  he 
has  not  imposed,  whether  in  substance  or 
in  form  ;  or  in  any  manner  to  command  or 
prohibit  beyond  what  is  written :  we  have 
no  authority  to  construct  churches  on 
another  plan  than  his. 

The  terms  of  admission  into  the  Chris- 
tian family  are,  according  to  the  New 
Testament,  cegeniance^tow-aFds-  God  and 
faith  in  Jesus  Christ.  Any  applicant  for 
admission,  satisfying  us  on  these  points,  is 


140  CHURCH    MEETINGS 

to  be  received.  These  are  the  great  es- 
sentials, the  grand  characteristics,  which 
distinguish  the  people  of  God  from  the  rest 
of  mankind.  Let  them  remain  such.  Oth- 
er foundation  can  no  man  lay  than  that  is 
laid,  which  is  Jesus  Christ. 

It  would  seem,  then,  to  be  an  unauthor- 
ized procedure  on  the  part  of  a  church  to 
meet  the  applicant  with  other  conditions 
besides  these — such,  for  example,  as  his 
putting  his  name  to  a  g]edge,  by  which  he 
shall  bind  himself  to  particular  modes  and 
movements  of  reform.  If  once  the  churches 
begin  to  depart  from  that  original  simplici- 
ty in  which  they  were  instituted  by  Christ, 
accommodating  themselves  to  the  shifting 
fashions  of  the  age,  and  assuming  names 
and  forms  unknown  in  primitive  practice, 
there  is  no  end  to  the  refinements,  addi- 
tions, and  mischiefs,  which  are  likely  to 
ensue.* 


*  If  it  he  proper  for  a  church  to  resolve  itself  into  an  anti- 
masonic,  anti-slavery,  moral  reform,  plain-dress,  dietetic,  or 
«ven  a  temperance  society,  or  church,  then  it  may  resolve  it- 
i»elf  into  all  these,  and  a  multitude  more.  And  if  it  may  re- 


AND    CHURCH    BUSINESS.  141 

It  should  be  farther  observed,   that  we 
ought  as  consistent  Congregationalists  to  ob- 

quire  the  candidate  for  admission  to  subscribe  one  of  the  con- 
stitutions, or  pledges,  pertaining  to  these  reforms,  as  an  unal- 
terable condition  of  membership,  it  may  require  his  subscrip- 
tion to  all  of  them,  and  to  as  many  more  as  it  may  choose  to 
adopt, — till, in  the  multitude  of  her  new  shapes  and  dresses,  all 
distinction  is  confounded  between  the  church  of  Christ  and  the 
institutions  of  men. 

The  sins  themselves  which  are  contemplated  in  these  various 
departments  of  reform  every  Christian  is  bound  to  abstain 
from  and  to  discountenance  j  and  this  the  church  has  a  right  to 
expect  of  him.  But  it  has  no  right  to  prescribe  to  him  the 
mode  in  which  he  shall  promote  such  reforms,  except  so  far  as 
it  is  expressly  prescribed  by  the  word  of  God.  It  may  require 
that  he  shall  give  the  testimony  of  his  own  good  example 
in  favor  of  morality  and  against  the  sins  in  question  ;  and, 
that  lie  shall  u  do  good11  as  he  conceives  he  has  "  opportunity." 
So  much  it  may  require  of  him  because  so  much  is  required  by 
Christ,  and  is  necessarily  involved  in  a  profession  of  Christian- 
ity. But  it  has  no  right  to  require  that  he  shall  subscribe  this 
and  that  pledge,  or  constitution  ;  attach  himself  to  this  and  that 
popular  movement  of  reform  5  wear  a  particular  dress  ;  con- 
form to  prescribed  rules  of  health ;  or  put  on  any  harness,  pan- 
oply, or  armor,  of  man's  devising. 

And  if  he  has  a  right  to  be  free  in  these  things,  he  has  a  right 
to  be  perfectly  free,  without  reproach  or  abatement  of  charity 
on  the  part  of  his  fellow  members.  The  LIBERTY  which  the 
gospel  allows  to  its  professors  in  things  not  essential  to  godli- 
ness, is  among  its  most  delightful  features  and  best  gifts,  and 
ought  not  to  be  surrendered.  Acts  xv.  10,  28,  29 ;  1  Cor.  x. 
29  5  Gal.  v.  1 ;  Matt,  xxiii.  4. 


142  CHURCH    MEETINGS 

ject  to  such  articles  of  subscription.  As 
Congregationalists  we  profess  to  object  to 
all  human  standards  as  conditions  of  mem- 
bership and  good  standing  in  the  church 
of  Christ.  But  to  what  purpose  is  it  that 
we  object  to  these,  if  in  place  of  Creeds 
and  Directories  imposed  by  Ecclesiastical 
Authority,  we  are  to  have  the  Corporation 
and  Test  Acts — the  pledges  and  constitu- 
tions— of  our  numberless  societies  and 
schemes  for  reform  ? 

STANDING    COMMITTEES. 

Many   of  our   churches    have   standing 
committees.      Such   committees,    charged 
S  with  a  general  oversight  of  the  ordinary  in- 
\  terests  of  the  church,  may  be  very  service- 
lable.     But  in  assigning  them  their  duties, 
care  should  be  taken  not  to  violate  the  es- 
sential   principles   of   the  Congregational 
system.     I   have   before   me   instances   of 
such  committees  invested  with  powers  al- 
most identical  with  those  of  a  Presbyterian 


AND    CHURCH    BUSINESS.  143 

session.  To  commit  the  watch  and  disci- 
pline of  the  church  to  a  permanent  com- 
mittee, in  such  a  manner  as  to  discharge 
the  church  as  a  body  from  those  duties,  is 
not  Congregationalism. 


CHAPTER  VI. 

RELATIONS  OF  PASTOR  AND  PEOPLE. 

THE  Congregational  churches,  like  the 
primitive,  and  most  of  the  modern  church- 
es, have  their  settled  Pastors.  A  ministry 
wholly  itinerant,  or  often  changing,  though 
it  may  render  much  excellent  service,  is 
not  adequate  to  all  the  wants  of  churches 
and  societies,  nor  competent  to  all  the 
good  which  the  Christian  ministry  is  de- 
signed to  effect.  The  officers  of  a  church 
are  essential  to  its  organization.  It  is  in- 
complete without  them,  and  especially 
without  its  pastor. 

The  pastoral  office  is,  by  divine  appoint- 
ment, a  permanent  office  in  every  church  ; 
its  duties  are  permanent ;  the  necessities 
of  the  church  and  community  are  such  as 
at  all  times  to  demand  its  exercise.  Hence 
the  New  Testament  churches  had  their 


PASTOR   AND    PEOPLE.  145 

permanent  pastors.  "  They  ordained  them 
elders  in  every  city."  And  hence  the  ex- 
plicit and  careful  instructions  which  are 
given  respecting  the  qualifications  and  du- 
ties which  pertain  to  this  office,  and  the 
duty  of  the  people  in  regard  to  it. 

A  church,  or  society,  that  has  no  settled 
minister,  has  no  pastor.  It  may  have  a 
series  of  occasional  supplies,  or  a  succes- 
sion of  evangelists,  missionaries,  or  travel- 
ing preachers,  but  the  man  that  fills  its 
pulpit  is  not  its  pastor.  He  has  not  the 
relations,  and  consequently  has  not  the 
sympathies,  nor  the  responsibilities  and 
cares,  which  are  peculiar  to  that  office. 

The  benefits  of  a  settled  ministry  are 
very  great.  The  relation  is  an  endeared 
one  both  to  minister  and  people.  He 
dwells  among  them  as  a  shepherd  among 
his  flock,  whose  voice  they  know.  He  is 
not  a  stranger  held  loosely  to  them  by  a 
temporary  connection  ;  but  has  his  home 
and  his  children's  home  among  them. 

He  is  acquainted  with  every  family.  He 
knows  their  history,  their  character,  their 
13 


146  RELATIONS    OF 

circumstances,  their  joys,  griefs,  sickness- 
es. He  is  with  them  at  their  marriages, 
and  at  their  funerals  ;  and  on  many  occa- 
sions of  anxiety,  of  delicacy,  of  embarrass- 
ment and  distress,  such  as  the  stranger  in- 
termeddleth  not  with,  is  their  tried  friend, 
counsellor,  and  comforter. 

He  is  the  baptizer  of  their  children  ;  and 
with  a  concern  inferior  only  to  that  of  the 
parents,  and  often  surpassing  that,  he 
watches  over  their  advancing  childhood 
and  youth. 

He  is  the  judicious  friend  of  education, 
and  of  all  which  pertains  to  the  good  of  the 
community  ;  in  which  he  has  the  threefold 
interest  of  a  pastor,  a  citizen,  and  a  father. 
He  is  identified  with  his  people  in  all  that 
concerns  their  welfare. 

His  home  is  the  well  known  place  of  re- 
sort and  entertainment  for  clergymen  and 
other  religious  strangers  who  visit  the 
place. 

Being  a  permanent  resident,  he  is  more 
concerned  for  the  results  of  his  ministry 
than  he  naturally  would  be,  were  his  stay 


PASTOR    AND    PEOPLE.  147 

but  temporary.  He  cannot,  like  those 
whose  stay  is  short,  light  fires,  in  his  bold- 
ness or  imprudence,  and  then  go  off  by  the 
light  of  them,  and  leave  them  to  burn,  or 
be  quenched  by  others. 

He  feels  a  growing  interest  in  his  flock. 
The  longer  he  is  with  them,  the  more  he 
labors  and  cares  for  them,  -the  oftener  he  is 
called  to  sympathize  with  them,  weeping 
with  those  that  weep,  and  rejoicing  with 
those  that  rejoice,  and  the  more  he  expe- 
riences of  their  kindness  towards  himself, 
the  deeper  does  his  affectionate  concern 
for  them  naturally  become.  I  know  of 
no  affection  more  sacred  and  unquencha- 
ble than  that  of  a  long  settled  pastor  for 
his  people. 

The  settled  pastor  is  acquainted  with 
the  spiritual  condition  of  his  people,  as  a 
stranger  cannot  be,  and  knows  what  is 
needful  for  them,  from  time  to  time,  in  the 
way  of  instruction,  reproof,  or  consolation. 
Directed  by  this  knowledge,  and  compelled 
too  by  the  permanency  of  his  ministry  and 
his  unchanging  auditory,  he  of  necessity 


148  RELATIONS    OF 

takes  a  wider  compass  in  his  preaching, 
and  his  hearers  receive,  in  the  end,  a 
greater  variety  and  amount  of  instruction 
than  would,  or  perhaps  could  be  given,  by 
a  succession  of  transient  preachers.  The 
itinerant  preacher,  with  an  audience  al- 
ways new,  needs  but  a  few  discourses,  in 
memory  or  manuscript,  to  answer  his  calls. 
He  is  not  obliged  to  be  very  diversified  in 
his  ministrations,  nor  is  it  probable  that  he 
will  be.  He  naturally  selects  a  few  topics, 
and  those  commonly  which  are  the  most 
exciting,  and  the  most  obvious  and  famil- 
iar ;  and  with  these  begins  and  finishes 
his  temporary  work.  Another  follows, 
and  then  another,  much  in  the  same  strain. 
The  consequence  is  that  the  people,  though 
abundantly  and  fervidly  exhorted  upon  a 
few  topics,  acquire  but  a  defective  knowl- 
edge of  truth. 

It  is  not  so  with  the  settled  pastor.  It 
depends  on  him,  and  he  feels  it  to  be  his 
duty,  as  one  set  apart  for  the  instruction 
of  a  particular  people,  to  acquaint  them 
with  the  whole  counsel  of  God.  They 


PASTOR    AND    PEOPLE.  149 

look  to  him  chiefly  for  the  bread  of  life,  and 
to  him  the  injunction  comes  emphatically 
and  solemnly,  "Take  heed  therefore  unto 
yourselves  and  to  all  the  flock,  over  which 
the  Holy  Ghost  hath  made  you  overseers, 
to  feed  the  church  of  God."  The  church 
cannot  be  fed  as  the  pastor  is  required  to 
feed  them,  they  cannot  be  instructed  gen- 
erally and  fully  in  the  knowledge  of  reli- 
gious truth  and  duty,  in  a  few  random  dis- 
courses, however  elaborately  prepared,  or 
fervidly  delivered. 

An  itinerant  or  changing  ministry  can 
never  be  substituted  for  a  settled  and  per- 
manent one  without  great  detriment  to  the 
interests  of  religion.  This  is  the  growing 
conviction  of  the  land.  It  is  a  conviction 
established  by  all  history,  but  especially  by 
our  recent  experience  of  the  results  and 
tendencies  of  itinerant  labors. 

It  was  formerly  the  practice  of  the  New 
England  churches  to  settle  their  ministers 
for  life.  The  relation  of  pastor  and  people 
was  deemed  almost  as  sacred  as  marriage 
itself.  The  same  is  the  practice  now  to  a 
13* 


150  RELATIONS    OF 

considerable  extent :  but  there  are  too  ma- 
ny exceptions — so  many,  perhaps,  that  the 
exceptions  have  become  the  rule.  The 
practice  of  dismissing  a  minister  "  for  eve- 
ry cause"  is  one  of  the  sins  of  the  times. 
And  it  has  become  quite  common  to  pro- 
vide for  the  dissolution  of  the  union  at  the 
time  of  its  formation.  A  condition  is  in- 
serted in  the  terms  of  settlement  by  which 
either  party  is  at  liberty  to  terminate  the 
connection  at  pleasure,  on  giving  a  certain 
specified  notice. 

It  is  easy  to  see  the  effect  of  such  a  con- 
dition. Neither  of  the  parties  feels  secure 
of  the  permanency  of  the  connection.  The 
pastor,  (if  it  be  proper  to  call  him  so  in 
such  circumstances,)  feels  that  he  is  still  a 
candidate,  a  preacher  on  probation,  as  much 
after  his  ordination  as  before.  And  the 
people  feel  that  his  connection  with  them 
is  to  continue  only  till  he  can  do  better 
elsewhere,  and  that  his  voluntary  remain- 
ing with  them  is  a  presumptive  evidence 
that  his  present  situation  is,  for  the  time 
being,  the  most  eligible  he  can  command. 


PASTOR   AND    PEOPLE.  151 

He  on  his  part  feels  that  his  continuance  is 
at  all  times  precarious  ;  that  the  mere  vote 
of  a  majority,  however  obtained,  in  a  par- 
ish meeting,  is  all  that  is  necessary  to  his 
receiving  the  specified  "  notice ;"  that  the 
very  fact  that  his  removal  may  be  so  ef- 
fected is  a  standing  temptation  to  any  dis- 
affected or  restless  individual,  or  faction,  to 
endeavor  to  secure  such  a  vote ;  and  that 
all  that  is  servile,  timid,  indifferent,  or  dis- 
organizing, in  the  materials  of  the  society, 
is  available  for  his  dismission,  to  such  as 
are  seeking  that  result.  And  the  people 
are  equally  insecure  on  their  part. 

But  how  unpropitious  is  a  connection  of 
this  nature  to  that  endeared,  confiding,  sa- 
cred intimacy  which  ought  to  subsist  be- 
tween the  shepherd  and  the  flock  !  And 
is  this  the  kind  of  union  which  Christ  in- 
tended should  be  formed  between  his  min- 
isters and  churches?  Did  the  primitive 
churches  settle  their  ministers  so  ? 

The  frequent  dismission  of  ministers  is 
an  evil  to  all  concerned.  Its  tendency  is 


152  RELATIONS    OF 

to  unsettle  the  habits,  and,  in  various  ways, 
to  diminish  the  prosperity  of  our  churches. 
Every  instance  of  removing  one  and  set- 
tling another  causes  some  to  be  dissatisfi- 
ed, if  it  do  not  produce  division  and  defec- 
tion. It  has  an  effect,  ^too,  to  multiply 
itching  ears,  and  to  induce  a  habit  of  cu- 
rious and  speculative  hearing,  rather  than 
of  sober  profiting  by  the  word.  Its  effect 
on  ministers  is  perhaps  almost  equally 
bad.  It  unsettles  their  minds  ;  diminishes 
the  strength  of  their  attachments ;  embar- 
rasses their  domestic  arrangements  ;  frus- 
trates or  prevents  their  plans  ;  and  in  va- 
rious ways  detracts  largely  from  their  effi- 
ciency and  usefulness.  In  every  instance 
of  their  removal  it  deprives  them  of  that 
acquired  knowledge  of  the  people,  and  ac- 
quired influence,  which  in  new  circumstan- 
ces it  takes  months  and  even  years  to  gain. 
It  will  be  found  by  observation  that  those 
churches  are  most  prosperous  which  are 
least  addicted  to  a  frequent  change  of 
ministers. 


PASTOR   AND    PEOPLE.  153 

It  belongs  to  the  present  chapter  to 
speak  of  the  powers  and  prerogatives  of 
the  minister,  and  of  his  relations  with  the 
people. 

Though  it  is  not  the  province  of  the  pas- 
tor to  govern  the  church  as  a  magistrate, 
or  legislator,  yet  he  is  not  destitute  of  au- 
thority. He  has  the  authority  of  a  spiritual 
guide  and  overseer.  He  has  authority  as 
Christ's  ambassador,  and  commissioned  ex- 
pounder of  his  will ;  and  as  such  the  peo- 
ple are  bound  to  respect  him.  I  cannot 
express  myself  more  happily  on  this  sub- 
ject than  in  the  following  language  of  Mr. 
James. 

"  Still,  however,  there  is  authority  be- 
longing to  the  pastor ;  for  office  without 
authority  is  a  solecism.  "  Remember  them 
that  have  the  rule  over  you"  said  St.  Paul 
to  the  Hebrews,  xiii.  7.  "  Obey  them  that 
have  the  rule  over  you.  Submit  yourselves, 
for  they  watch  for  your  souls,"  17.  "They 
addicted  themselves  to  the  ministry  ;  sub- 
mit yourselves  to  such."  1  Cor.  xvi.  15, 
16.  These  are  inspired  injunctions,  and 


154  RELATIONS    OF 

they  enjoin  obedience  and  submission  on 
Christian  churches  to  their  pastors.  The 
authprity  of  pastors,  however,  is  not  legis- 
lative or  coercive,  but  simply  declarative 
and  executive.  To  define  with  precision 
its  limits,  is  as  difficult  <as  to  mark  the 
boundaries  of  the  several  colors  of  the  rain- 
bow, or  of  light  and  darkness  at  the  hour 
of  twilight  in  the  hemisphere.  The  minis- 
ter is  to  command,  yet  he  is  not  to  "  lord 
it  over  God's  heritage."  This  is  not  the 
only  case,  in  which  the  precise  limits  of 
authority  are  left  undefined  by  the  scrip- 
tures. The  duties  of  the  conjugal  union 
are  laid  down  in  the  same  general  manner: 
the  husband  is  to  rule  and  the  wife  to 
obey  ;  yet  it  is  difficult  to  declare  where  in 
this  instance  authority  and  submission  end. 
In  each  of  these  instances  the  union  is 
founded  on  mutual  love,  confidence  and  es- 
teem, and  it  might  therefore  be  rationally 
supposed,  that  under  these  circumstances 
general  terms  are  sufficient,  and  that  there 
would  arise  no  contests  for  power.  If  the 
people  see  that  all  the  authority  of  their 


PASTOR    AND    PEOPLE.  155 

pastor  is  employed  for  their  benefit,  they 
will  not  be  inclined  to  ascertain  by  meas- 
urement whether  he  has  passed  its  limits. 
The  very  circumstance  of  his  prerogative 
being  thus  undefined,  should  on  the  one 
hand  make  him  afraid  of  extending  it,  and 
on  the  other,  render  his  church  cautious 
of  diminishing  it."* 

I  will  only  add,  that  whatever  the  pas- 
tor's authority  may  be,  in  kind  or  measure, 
according  to  the  scriptures,  it  is  doubtless 
graduated  to  the  ends  which  the  ministry 
is  designed  to  accomplish.  It  is  such  au- 
thority as  is  requisite  to  the  highest  and 
best  effect  of  the  office ;  and  either  to  exalt 
it  beyond  its  proper  measure,  or  to  depress 
it  below,  is  inauspicious,  perhaps  alike  in- 
auspicious, to  the  welfare  of  the  churches. 
If  in  the  one  case  there  is  a  usurpation  of 
the  rights  of  the  brotherhood,  there  is,  in 
the  other,  that  want  of  respect  for  the 
office  which  nullifies  its  influence.  "  Those 
persons  who  are  anxious  to  strip  their  pas- 

*  Church  Member '*  Guide. 


156  RELATIONS    OF 

tors  of  all  just  elevation,  (says  the  author 
quoted  above,)  cannot  expect  to  derive 
much  edification  from  their  labors  ;  for  in- 
struction #nd  advice,  like  substances  fall- 
ing to  the  earth,  impress  the  mind  with  a 
momentum  proportioned  to  the  height  from 
which  they  descend." 

There  are  certain  things  which  have 
been  conceded  to  the  pastor,  In  all  denom- 
inations. Among  these  is  his  right  to  the 
occupancy  of  his  pulpit.  It  is  for  him  to 
make  his  own  appointments ;  regulate  his 
own  exchanges ;  and  to  say  whether  oth- 
ers shall  preach  in  his  place  or  not.  He 
has  a  right  to  expect  that  no  preacher 
shall  be  invited  to  preach,  or  to  speak  on 
any  topic  affecting  the  religious  interests 
of  his  people,  without  his  consent.  It  is 
proper  indeed  that  he  should  regard  the 
reasonable  wishes  of  his  people,  as  he  nat- 
urally will ;  but  for  them  to  assume  the 
business  of  introducing  another  into  his 
pulpit  against  or  without  his  consent,  is  an 
invasion  of  his  rights  as  a  pastor.  Suppose 


I    <$>    * 

PASTOR   AND    PEOPLE.         ^W  157 

some  mischievous  errorist  arrives  among 
you,  and  by  authority  of  your  society's 
committee,  or  by  vote  of  an  inconsiderate 
or  clamorous  majority,  gains  the  admission 
which  he  seeks  ;  and  entering  into  your 
minister's  place  and  fold,  "  brings  in  dam- 
nable heresies,  even  denying  the  Lord  that 
bought  them  ;"  whose  "  pernicious  ways" 
many  are  likely  to  follow,  and  "  by  reason 
of  whom  the  way  of  truth  shall  be  evil 
spoken  of."  Would  you  judge  of  your  min- 
ister's feelings  in  such  a  case,  you  may 
consider  what  your  own  would  be,  to  see 
an  enemy  traversing  your  field  with  tares. 
It  is  beneath  the  character  of  a  minister, 
and  subversive  of  his  usefulness  and  com- 
fort, to  share  his  pulpit  with  those  who 
preach  another  gospel,  and  pull  down  what 
he  builds  up. 

It  does  not  much  alter  the  case  if  the  in- 
truder be  orthodox.  He  is  a  preacher, 
suppose,  of  another  denomination,  or  a 
traveling  one  of  your  own,  whose  piety  is 
not  questioned,  and  whose  labors  in  other 
places  are  extolled  in  the  newspapers ; 
14 


158  RELATIONS    OF 

still  there  may  be  reasons,  and  sufficient 
ones,  in  the  mind  of  your  pastor,  for  not 
inviting  him  into  the  pulpit. 

If  it  be  wrong  to  force  his  admission,  it 
is  wrong  to  compass  the  same  thing  by 
such  importunity,  or  intimations  of  displeas- 
ure, as  the  pastor  will  not  choose  to  with- 
stand. It  may  be  proper  to  express  your 
wishes  to  him,  but  beyond  this  you  should 
leave  the  matter  to  him.  When  you  call- 
ed him  to  be  your  pastor  you  committed  to 
him  the  spiritual  oversight  of  the  society. 
You  confided  in  him  as  a  good  anJ  faithful 
man.  If  you  have  ceased  to  repose  such 
confidence  in  him,  it  is  better  that  the  con- 
nection be  dissolved  than  that  you  invade 
his  rights.  He  may  err  in  given  cases,  and 
good  be  prevented  ;  but  as  a  general  thing, 
more  evil  will  result  from  the  course  which 
is  here  objected  to. 

The  pulpit  is  a  sacred  public  interest 
which  must  be  intrusted  to  somebody.  If 
it  be  intrusted  to  the  pastor,  as  the  known 
and  universal  practice,  the  people  will  gen- 
erally be  satisfied.  But  if  it  be  assumed 


PASTOR    AND    PEOPLE.  159 

by  others,  dissatisfaction,  if  not  division 
and  open  contention,  will  be  the  conse- 
quence. And  let  it  once  be  known  abroad 
that  the  pastor's  wishes  have  ceased  to  be 
regarded  in  reference  to  the  pulpit,  and 
that  it  is  given  up  to  other  and  especially 
to  irresponsible  persons,  whether  within  or 
without  the  parish  ;.  and  that  fact,  while  it 
declares  that  he  has  too  little  of  the  es- 
teem and  confidence  of  the  people  to  be 
useful  among  them,  is  a  general  proclama- 
tion to  whomsoever  will,  to  resort  thither 
to  disseminate  their  doctrines.  Such  a 
parish  has  no  unity,  and  no  head  ;  and  its 
ruin  is  neither  problematical  nor  distant.* 

Nor  can  the  blessing  of  God  be  reasona- 
bly expected  on  the  labors  of  a  preacher, 
or  lecturer,  who  so  intrudes  himself  into 
the  place  of  another.  He  who  has  institu- 
ted the  pastoral  office,  and  charged  it  with 

*  It  is  a  matter  of  experience  that  any  public  building  which 
is  thrown  open  to  other  than  its  appropriate  uses,  as,  for  exam- 
ple, a  court  house,  a  town  hall,  or  a  joint  stock  meeting  house, 
built  by  several  denominations  and  controlled  by  none  of  them, 
is  sure  to  be  occupied  by  all  sorts  of  speakers  and  assemblies. 


160  RELATIONS    OF 

its  important  responsibilities,  and  com- 
manded the  respect  of  the  people  for  it, 
will  not  sanction  the  intrusion.  Nor  is  the 
intruder  himself,  in  whatever  name  or  live- 
ry he  comes,  entitled  to  common  respect. 

If  the  people  may  not  thrust  men  upon 
their  pastor,  still  less  may  they  thrust  upon 
him  doctrines  and  measures.  To  require 
that  he  shall  surrender  his  private  judg- 
ment, and  adopt  opinions  and  pursue  meas- 
ures which  are  prescribed  to  him  by  oth- 
ers ;  that  he  shall  allow  others  to  think  and 
determine  for  him,  and  bow  submissively 
to  the  dictation  either  of  individuals  or  as- 
semblies of  men,  is  an  invasion  of  his  rights 
not  only  as  a  pastor,  but  as  a  man.  And 
more  than  this,  it  is  an  affront  to  his  divine 
Master.  "Who  art  thou  that  judgest 
another  man's  servant  ?  to  his  own  master 
he  standeth  or  falleth.  Yea  he  shall  be 
holden  up  :  for  God  is  able  to  make  him 
stand."  Paul  though  he  '  made  himself  a 
servant  to  all,'  strenuously  asserted  his 
liberty,  both  as  a  minister  and  as  a  man  ; 


PASTOR   AND    PEOPLE.  161 

declaring  himself  to  be  "  free  from  all  men," 
and  accountable  to  God  alone.* 

A  ministry  without  the  liberty  of  judging 
for  itself  would  be  worthless, — a  servile, 
weak,  uncertain  thing,  fit  for  the  purposes 
of  designing  and  misguided  men,  but  most 
unfit  for  the  ends  for  which  it  was  institu- 
ted ;  and  destined  speedily  to  sink  into 
universal  and  merited  contempt.  Neither 
God  nor  man  can  honor  such  a  ministry. 
Christ  has  enjoined  it  on  his  ministers  to 
preserve  their  moral  freedom,  under  him, 
and  never  to  yield  it  to  human  fear  or 
favor. 

The  people  themselves  have  the  greatest 
interest  in  the  preservation  of  the  freedom 
and  independence  of  the  pulpit.  For  what- 
ever else  they  may  think  it  desirable  their 
minister  should  be,  it  is  first  of  all  desira- 
ble that  he  should  be  an  honest  man.  But 
an  honest  man  he  ceases  to  be,  and  be- 
comes a  time-server  and  a  dissembler,  or 


*  See,  among  other  instances  of  his  noble  vindication  of  his 
natural  and  Christian  liberty,  1  Cor.  iv,  1—6  5  ix,  1 — 5  5  Rom. 
iiv.  3,  4,  10,  13. 

14* 


162  RELATIONS    OF 

at  best  a  machine,  from  the  moment  he 
surrenders  his  judgment  and  conscience  to 
the  control  of  others,  and  consents  to  obey 
men  rather  than  God. 

It  ought  to  be  borne  in  mind,  that  the 
great  influence  which  pertains  to  the  Chris- 
tian ministry  has  created  a  disposition,  in 
all  ages,  to  invade  its  freedom.  Wicked 
men  have  sought  to  restrain  it  by  intimida- 
tion :  while,  on  the  other  hand,  men  pro- 
fessing zeal  for  God,  and  conceiving  their 
own  wisdom  to  be  infallible,  have  thought 
it  their  duty  either  to  coerce  the  ministry 
into  a  concurrence  with  themselves,  or  else 
to  break  it  down.  This  latter  influence  is 
far  more  dangerous  and  mischievous  than 
the  other.  It  has  done  far  more  to  annoy 
and  depress  the  ministry,  and  is  unspeaka- 
bly more  to  be  deprecated.  It  is  an  influ- 
ence which  not  only  ministers  themselves 
are  bound  to  withstand,  with  magnanimity 
and  constancy,  in  the  name  of  their  Lord, 
but  all  are  bound  to  do  so,  who  have  any 
respect  for  the  office  as  a  divine  institution ; 
any  concern  for  its  legitimate  results ;  or 


PASTOR   AND    PEOPLE. 

any  regard  for  the  personal  rights  of  those 
who  are  called  to  the  discharge  of  its  high 
and  responsible  duties. 

But  while  these  things  are  conceded  to 
the  pastor,  there  are,  on  the  other  hand, 
certain  things  which  the  people  have  a  right 
to  expect  from  him.  They  have  a  right  to 
expect  that  he  will  neither  desert  nor 
abuse  the  trusts  committed  to  him.  Their 
own  feelings  and  rights  are  to  be  held  as 
sacred  as  his  ;  and  while  they  commit  to 
him,  with  an  affectionate  confidence,  as 
the  people  of  his  charge,  the  important  in- 
terests of  the  pulpit,  they  have  a  right  to 
presume  that  he,  as  their  affectionate  and 
faithful  pastor,  will  not  use  the  pulpit,  or 
suffer  it  to  be  used  by  others,  for  purposes 
foreign  to  the  general  end  for  which  it  was 
instituted,  and  tending  to  the  destruction 
of  the  peace,  order,  and  integrity  of  the  so- 
ciety. They  have  a  right  to  presume  that 
he  will  not  introduce  there,  either  men  or 
things,  not  necessarily  connected  with  the 
duties  of  his  office,  which  are  known  to  be 


164  RELATIONS    OF 

odious  or  strongly  disagreeable  to  a  res- 
pectable portion  of  his  hearers,  if  not  to  all. 
And  the  same  reasons  which  forbid  his  do- 
ing so,  forbid  any  members  of  the  society 
urging  him  to  do  so,  to  whom  the  introduc- 
tion of  such  men  and  things  might  be 
agreeable. 

The  organization  of  a  parish  and  settle- 
ment of  a  minister  is  to  a  certain  extent 
a  conventional  thing ;  and  involves  prescrip- 
tive and  conventional  rights  which  it  may 
justly  be  presumed  none  of  the  parties  will 
invade. 

Thus  the  parties  are  supposed  of  course 
to  agree  as  to  the  general  object  of  the  ar- 
rangement, viz.  the  promotion  of  religion. 
They  are  also  supposed  to  agree  as  to  the 
system  of  truth  and  church  order  which  are 
to  be  maintained  there;  as  whether  the 
creed  is  to  be  Calvinistic  or  Arminian  ;  and 
the  order  and  discipline,  Congregational, 
Episcopal,  or  some  other.  Whatever  is  in- 
cluded in  the  known  faith  and  practice  of 
the  denomination  to  which  the  society  pro- 


PASTOR   AND    PEOPLE.  165 

fesses  to  belong  is  supposed  to  be  admitted 
and  understood  by  all  the  parties  ;  and  no 
conventional  rights  are  infringed  upon  so 
long  as  all  the  parties  keep  within  the  sup- 
posed limits  of  the  arrangement.  Beyond 
those  limits  rights  are  invaded. 

When,  therefore,  a  minister  becomes  the 
pastor  of  that  church  and  society  he  justly 
presumes  himself  to  be  invested  with  all 
the  customary  prerogatives,  as  well  as 
charged  with  the  duties,  of  that  office. 
They  are  his  by  prescription  and  tacit  con- 
sent, (waiving  other  grounds  of  claim)  un- 
less he  is  previously  and  expressly  appri- 
sed to  the  contrary,  and  yields  them  by 
stipulation.  He  may  waive  the  exercise 
of  his  rights  as  a  pastor  in  given  cases, 
if  he  will,  but  they  cannot  justly  be  taken 
from  or  denied  him  by  the  people. 

The  conventional  rights  of  the  other  par- 
ty may  be  invaded  by  the  pastor  in  various 
ways. 

He  may  do  it  by  using  the  pulpit  for 
purposes  contrary  to  the  objects  for  which 
it  was  erected.  Suppose  that,  being  the 


166  RELATIONS    OF 

pastor  of  a  Trinitarian  and  evangelical 
church,  he  preaches,  or  lends  his  pulpit  to 
another  to  preach,  the  doctrines  of  Unita- 
rianism,  or  Universalism  ;  or  being  the 
pastor  of  a  Baptist  church,  he  administers 
baptism  by  sprinkling,  or  administers  it  to 
infants.  He  may  hold  those  sentiments, 
or  modes,  if  he  will,  as  a  man  ;  but  he  may 
not  propagate  them  in  the  way  supposed, 
or  hold  them  consistently  with  his  existing 
relations.  The  truth  and  falsehood  of  the 
conflicting  systems  are  not  the  question 
here,  but  what  are  the  just  expectations 
of  the  people  ?  The  truth  itself  is  not  to 
be  preached  in  violation  of  common  hones- 
ty and  good  faith. 

Again  these  rights  may  be  infringed  by 
the  introduction  into  the  pulpit  of  subjects 
foreign  to  the  ends  for  which  it  was  insti- 
tuted. Thus  if  the  discussion  of  political 
questions  be  introduced  there,  it  is  unau- 
thorized. The  place  was  not  made  for 
that  end.  I  speak  of  political  questions  as 
such.  It  is  not  to  be  denied  that  the  great 
moral  questions,  or  principles,  which  are 


PASTOR    AND    PEOPLE.  167 

often  involved  in  politics,  are  proper  sub- 
jects for  discussion,  in  a  proper  manner, 
and  as  moral  questions,  in  the  Christian 
pulpit. 

Again  it  may  be  held  to  be  an  infringe- 
ment of  conventional  rights  to  introduce 
subjects  which,  though  they  may  not  be  in 
their  nature  wholly  foreign  to  the  pulpit, 
are  not  necessarily  involved  in  a  due  dis- 
charge of  its  duties,  and  are  at  the  same 
time  an  invariable  and  known  cause  of  dis- 
sention  and  distraction.  Such  are  some 
of  the  agitating  schemes  of  the  present 
day.  The  object  which  the  schemes  affect 
may  be  benevolent  and  good,  but  the 
schemes  themselves  are  human.  They  do 
not,  like  the  precept,  "  Follow  after  the 
things  which  make  for  peace,  and  things 
wherewith  one  may  edify  another,"  come 
within  the  revealed  "  counsel  of  God,"  and 
may  not  be  forced  upon  either  the  minister 
or  the  congregation.  The  parish  was  not 
organized,  nor  the  house  built,  nor  the 
pastor  settled,  with  these  schemes  in  view  ; 
and  since  God  has  not  commanded  it,  if 


168  RELATIONS    OF 

they  are  introduced,  it  ought  to  be  by  con- 
sent of  parties. 

Once  more.  The  people  suffer  wrong, 
and  their  just  expectations  are  disregarded, 
by  the  pastor  deserting  or  consigning  to 
other  hands  the  trusts  committed  to  him. 
Suppose  that  in  a  time  of  special  attention 
to  religion  he  is  assisted  by  a  stranger ; 
and  that  this  stranger,  bringing  his  own 
novelties  with  him,  assumes  that  he  knows 
better  than  the  pastor  what  ought  to  be 
done,  and  acts  accordingly.  He  takes  it 
upon  him  to  direct  what  meetings  shall  be 
held,  what  measures  adopted,  who  and 
how  many  shall  be  admitted  to  the  church, 
how  soon  they  shall  be  admitted,  speaks 
with  authority,  and  is  in  all  respects,  for 
the  time  being,  virtually  the  pastor.  Now 
can  the  pastor,  consistently  with  his  duty, 
can  he  consistently  with  the  trusts  reposed 
in  him  by  the  people  that  called  him,  and 
the  council  that  ordained  him,  stand  aside 
from  his  office,  and  give  up  the  reins  to 
this  stranger  ?  If  the  field  has  been  com- 


PASTOR    AND    PEOPLE.  169 

mitted  to  his  keeping,  may  he  consign  it  to 
another  ? 

Or  suppose  a  member,  or  members,  of  his 
own  congregation  should  rise  up  and  as- 
sume that  they  know  better  than  he  how 
affairs  should  be  conducted  :  may  he  re- 
sign his  charge  to  them  ?  Every  conside- 
rate person  will  answer,  No  !  The  people 
did  not  call  these  persons  to  exercise  the 
trusts  of  the  pastoral  office,  and  their  doing 
so  is  a  usurpation.  A  minister  certainly 
should  have  the  privilege  of  calling  in  as- 
sistance when  it  is  necessary ;  but  he 
ought  ever  to  maintain  his  place  as  a  pas- 
tor, and  never  resign  up  his  judgment  and 
authority  and  hand  over  his  parish  to 
others. 


15 
I 


CHAPTER  VII. 

DEACONS. 

THE  office  of  Deacons  was  first  institu- 
ted, as  is  generally  thought,  Acts  vi.  1 — 6. 

The  qualifications  of  the 'men  who  are  to 
fill  the  office  are,  as  mentioned  at  the  time 
of  its  institution,  that  they  be  "men  of 
honest  report,  full  of  the  Holy  Ghost  and 
wisdom,"  that  is,  of  unblemished  reputation, 
distinguished  piety,  and  sound  judgment ; 
and  more  particularly,  1  Tim.  iii.  8 — 10  ; 
"  Likewise  must  the  deacons  be  grave,  not 
double  tongued,  not  given  to  much  wine, 
not  greedy  of  filthy  lucre ;  holding  the 
mystery  of  the  faith  in  a  pure  conscience. 
And  let  these  also  first  be  proved;  then 
let  them  use  the  office  of  deacon,  being 
found  blameless."  Which  may  be  para- 
phrased thus  ;  grave,  sincere,  temperate, 
not  avaricious,  of  thorough  knowledge  of 


DEACONS.  171 

the  truth  and  sincerely  attached  to  it,  and 
of  tried  and  established  worth.  It  is  also 
added  that  they  should  be  men  who  "  rule 
their  children  and  their  own  houses  well." 
These  are  the  qualities  which  churches  are 
bound  to  seek  in  a  candidate  for  the  office, 
and  this  is  the  character  which  every  dea- 
con should  endeavor  to  sustain. 
Their  dutresjjare  these  : 

1.  To  receive  and  distribute  the  alms  of 
the    church.      This   was    the   service    to 
which  they  were  specially  appointed  at  the 
first.     It  is  commonly  assigned  to  them  in 
our  churches. 

2.  To  distribute  the  bread  and  wine  of 
the  Lord's  supper. 

3.  To  act,   in  some  respects,    as  assis- 
tants and  substitutes  to  the  pastor.     In  the 
pastor's  absence  they  preside  at  the  meet- 
ings of  the  church ;  and  when  there  is  no 
preacher,  they  conduct  its  worship. 

They  are  to  have  some  prominence 
among  the  brethren  in  things  pertaining  to 
edification,  as  teachers  and  leaders.  This 
is  argued  from  their  required  qualifications, 


172  DEACONS. 

particularly  from  their  being  required  to  be 
men  of  more  than  ordinary  piety  and 
knowledge  of  the  truth. 

"  I  see  no  reason  why  deacons  should 
be  required  to  be  such  as  hold  the  mystery 
of  the  faith,  a  direction  given  concerning 
bishops,  Tit.  i.  9,  unless  this  qualification 
was  to  be  employed  in  some  manner  and 
degree,  for  the  same  ends.  In  a  bishop 
this  qualification  is  required,  that  he  may 
be  able,  by  sound  doctrine,  both  to  exhort, 
and  to  convince  gainsay  ers.  There  is  un- 
doubtedly no  warrant  given  to  deacons  in 
the  Scriptures  to  preach.  But  there  are  a 
multitude  of  religious  instructions,  of  very 
great  importance,  which  are  to  be  given  to 
many  persons,  and  on  many  occasions,  and 
which  are  still  remote  from  preaching. 
Of  these  the  most  formal  is  that  class  of  in- 
structions which  are  appropriately  styled 
catechetical.  Another  class  is  made  up 
of  the  teaching  immediately  given  in  pri- 
vate religious  assemblies.  Another  still 
may  be  sufficiently  described  by  the  word 
occasional.  In  all  these  it  would  seem  that 


DEACONS.  173 

deacons  might  with  great  propriety  act : 
and  unless  they  were  to  act  in  these,  or 
some  other  similar  modes,  it  seems  difficult 
to  explain  why  they  should  be  required  to 
possess  skill  and  soundness  in  the  gospel."* 

From  its  being  a  part  of  their  office  to 
distribute  the  charities  of  the  church  to  the 
afflicted  poor,  it  seems  peculiarly  proper  in 
them  to  be  much  in  the  habit  of  visiting 
that  class  of  persons,  for  the  purposes  of 
sympathy  and  prayer  with  them,  and  of 
seeking  them  out  and  reporting  their  wants 
to  the  church. 

In  regard  to  the  manner  of  their  intro- 
duction into  office, 

1.  They  are  to  be  chosen  by  the  church. 
Acts  vi.  3,  5. 

2.  They  are  then  to  be  set  apart  to  the 
office  by  prayer  and  imposition  of  hands. 
This  was  originally  done,  Acts  vi.  6 ;  and 
there  appears   to  be  no  good  reason  why 
the  apostolic  practice  should  not  be  follow- 
ed by  us. 

*Dr.  Dwight, 

15* 


174  DEACONS. 

Such  being  the  place  and  qualifications 
of  Deacons  in  the  church,  they  are  to  be 
treated  with  that  respect  which  is  due  to 
such  an  office. 

As  a  general  fact  the  Deacons  of  the 
New  England  churches  have  in  a  good  de- 
gree possessed  the  qualifications  which  are 
required.  They  have  been  men  distin- 
guished for  their  sobriety,  probity,  and  gen- 
eral excellence  of  character.  The  matter 
is  proverbial. 


CHAPTER   VIII. 

RELATIONS  OF  CHURCH  AND  SOCIETY— PAR- 
ISH AFFAIRS. 

IN  the  settlement  of  a  pastor  the  church 
and  society  act  in  separate  capacities. 
And  in  this  they  must  act  harmoniously,  or 
not  at  all ;  their  concurrence  being  neces- 
sary to  an  election.  In  all  other  cases, 
where  their  common  interests  are  concern- 
ed, they  act  as  one  body. 

In  settling  a  minister  the  order  of  pro- 
ceeding is  this. 

The  candidate  usually  preaches  for  a 
short  term  upon  trial,  especially  if  he  be 
young  in  the  ministry,  at  the  invitation 
of  a  joint  committee  of  the  church  and 
society. 

The  question  of  giving  a  call  is  first  tried 
in  the  church.  If  agreed  to  here,  the  vote 
is  communicated  to  the  society,  inviting 


176  PARISH    AFFAIRS. 

its  concurrence.     In  both  bodies  the  ma- 
jority decides. 

The  call,  being  concurred  in  by  the  so- 
ciety, is  officially  transmitted  to  the  Pastor 
elect,  by  the  committee  ;  who  are  expected 
to  communicate  to  him  the  state  of  the 
vote,  the  proposed  terms  of  salary,  with 
such  other  facts,  or  circumstances,  as  it 
may  be  important  to  him  to  know. 

If  the  call  be  accepted,  the  usual  council 
is  convened  to  attend  to  the  ordination  ; 
before  whom  the  committee  lay  the  respec- 
tive votes  and  doings  of  the  church  and  so- 
ciety, with  the  answer  received,  and  other 
documents,  if  there  be  any,  which  the 
council  may  need. 

The  parties  to  the  contract,  or  legal  act 
of  settlement,  are  the  minister  and  the  so- 
ciety, or  parish.  The  church  enters  into 
no  legal  obligations,  distinct  from  the 
parish. 

For  the  grounds  on  which  the  church 
has  a  separate  action  from  the  society,  and 
takes  precedence  of  it,  in  calling  a  minis- 
ter, (the  propriety  of  which  is  indisputable} 


PARISH    AFFAIRS.  177 

and  which  ought  not  to  be  departed  from,) 
the  reader  may  consult  Mather's  Ratio 
Disciplinae,  and  Upham's  work  with  the 
the  same  title.  The  principal  and  obvious 
reason  is,  the  securing  a  faithful  ministry. 
It  often  happens  that  the  majority  of  voters 
in  society  are  not  religious  persons  ;  and 
as  such  persons  are  too  apt  to  consult  their 
worldly  tastes  and  interests,  there  would 
be  danger  of  an  unhappy  election.  It  is 
true  that  the  present  arrangement  cannot 
always  prevent  such  a  choice,  but  it  affords 
as  much  security  as  the  case  admits  of. 
Two  majorities  are  not  so  easily  secured  as 
one.  And  however  the  society  may  vote, 
the  distinct  voice  of  the  church,  unless  the 
salt  have  lost  its  savor,  will  be  for  purity 
and  faithfulness.  The  usage  in  question 
is  scriptural,  Congregational,  and  safe.* 


*  This  usage  is  recognized  in  law.  "  The  parish,  when  the 
ministerial  office  is  vacant,  from  an  ancient  and  respectable 
usage,  wait  till  the  church  have  made  choice  of  a  minister,  and 
have  requested  the  concurrence  of  the  parish  5  and  if  the  parish 
do  not  concur,  the  election  of  the  church  is  a  nullity  ;  and  if  the 
church  do  concur,  then  a  Contract  of  settlement  is  made  wholly 


178  PARISH    AFFAIRS. 

SUPPORT    OF    THE    MINISTER. 

The  duty  of  providing  for  the  mainte- 
nance of  those  who  preach  the  g-ospel  is  so 
obvious.,  that  to  reasonable  people  there 
needs  no  argument  on  the  subject.  As, 
however,  there  are  many  who  have  never 
distinctly  considered  it,  and  have  but  fee- 
ble convictions  with  regard  to  it,  while  oth- 
ers deny  and  decry  the  duty,  it  may  not 
unprofitably  occupy  a  brief  space,  though 
far  too  brief  to  do  it  justice,  in  this  volume.* 


between  the  parish  and  the  minister,  and  is  obligatory  on  them 
only."  Bigelow's  Digest  of  reported  cases  in  Mass. 

The  settlement  is  for  life  unless  conditions  be  made  to  the 
contrary.  "  Where  no  tenure  is  annexed  to  the  office  of  a  min- 
ister by  the  terms  of  settlement,  he  does  not  hold  the  office  at 
will,  but  for  life,  determinable  for  some  good  and  sufficient 
cause,  or  by  the  consent  of  both  parties."  Ib. 

The  decisions  of  councils  are  also  regarded  in  law.  The 
judicial  proceedings  of  this  Commonwealth  furnish  a  lucid  com- 
mentary on  our  ecclesiastical  affairs.  See  the  volume  from 
which  these  notes  are  taken,  Art.  Parish. 

*  There  is  also  another  thing  which  makes  me  unwilling  to 
omit  it — the  fact  that  ministers,  from  motives  of  delicacy,  so 
seldom  preach  on  this  subject.  There  are  reasons  beyond 
those  which  affect  the  minister,  for  informing  the  people  in  re- 
gard to  it.  It  concerns  them  all  to  understand  it  as  a  duty,  en- 


PARISH    AFFAIRS.  179 

It  is,  in  the  first  place,  a  matter  of  neces- 
sity that  the  people  support  the  minister. 

The  work  of  the  ministry  is  such  as  to 
forbid  his  supporting  himself;  and  how  is 
he  to  live  ?  The  Bible  enjoins  it  on  him 
to  give  himself  entirely  to  his  work.  The 
work  of  the  ministry  is  to  be  his  one  and 
all-absorbing  employment,  to  the  exclusion 
of  every  secular  avocation.  1  Tim.  iv.  13 
— 16.  2  Tim.  iv.  1,  2.  The  work  requires 
such  exclusive  devotion.  It  is  enough,  and 
more  than  enough,  for  all  his  time,  strength, 
and  mind.  He  must  therefore  either  live 
.of  the  gospel,  or  else  leave  it,  or  starve. 

If  he  attempt  to  support  himself,  his  sa- 
cred profession  must  suffer.  There  is  dis- 
traction between  the  two  objects ;  and 
either  in  this  or  in  that,  and  indeed  in 
both,  the  man  must  be  unfruitful.  The  ex- 
periment has  been  abundantly  tried  ;  and 
the  result  is  known  in  too  many  melan- 


joined  on  them  by  the  Bible  ;  and  where  a  common  burthen  is 
to  be  borne,  it  is  due  to  such  as  bear  more  than  their  propor- 
tion, that  those  who  are  ignorant  or  remiss  should  be  apprised 
of  their  delinquency. 


180  PARISH    AFFAIRS. 

choly  instances  of  a  ministry  careworn 
and  barren,  if  not  secularized  and  half 
apostate. 

It  is  therefore  a  matter  of  necessity,  that 
he  receive  his  support  from  the  people. 

It  is  also  just  and  reasonable.  For  he  la- 
bors for  the  people's  benefit.  He  leaves 
other  professions,  and  his  own  interest,  to 
be  useful  in  this.  Others  labor  for  them- 
selves. The  husbandman  toils  at  the  plough 
with  the  expectation  of  enriching  his  own 
granary.  The  merchant  traffics  for  gain 
to  be  appropriated  to  himself  and  family. 
The  mechanic  sells  his  wares  at  a  price. 
The  .physician  sends  his  bill ;  the  lawyer 
his  amount  of  fees.  The  laborer  expects 
his  wages.  But  the  minister  labors  with 
no  such  immediate  view  to  his  own  emolu- 
ment. He  alone,  of  men,  goes  and  comes, 
studies,  thinks,  and  labors,  ,for  the  good  of 
others,  and  keeps  no  reckoning.  He  fore- 
goes emolument,  spends  his  time,  wastes 
his  health,  is  a  stranger  to  ease,  for  their 
sake.  Upon  what  principle  is  it,  of  justice, 
or  of  honor,  that  he  should  do  this  and  not 


PARISH    AFFAIBS.  181 

be  so  much  as  furnished  with  needful  food 
and  raiment  ?  Have  they  a  natural  claim 
to  his  services  ?  Have  they  a  right  to  com- 
mand them  ?  Not  at  all.  He  is  naturally 
as  "  free  from  all  men"  as  others  are  ;  and 
has  made  himself  "  a  servant  to  all,"  only 
at  their  invitation,  and  by  his  own  consent. 

It  is  therefore  just  that  he  should  re- 
ceive his  support,  leaving  the  necessity  of  it 
out  of  view. 

Thirdly,  the  Bible  inculcates  the  duty. 
It  has  no  reserve  or  delicacy  on  the  sub- 
ject. He  that  calls  ministers  to  their  work 
has  taken  care  that  they  be  supported. 
He  has  manifested  even  a  solicitude  on  the 
subject  which  is  very  observable.  Under 
the  Jewish  dispensation  he  charged  the 
Levites  with  the  service  of  the  sanctuary, 
and  gave  for  their  subsistence  the  tithes 
and  offerings  of  their  brethren  ;  and  he  re- 
peatedly charges  the  latter  never  to  forget 
this  duty,  lest  the  former,  deprived  of  their 
only  dependence,  should  fail  for  want  of 
bread.  "Take  heed  to  thyself  that  thou 
forget  not  the  Levite  as  long  as  thou  livest 
16 


182  PARISH    AFFAIRS. 

upon  the  earth."  And  again,  giving  the 
reason,  "  The  Levite  that  is  within  thy 
gates ;  thou  shalt  not  forsake  him ;  for  he 
hath  no  part  or  inheritance  with  thee."* 

When  our  Lord  sent  forth  the  twelve  to 
preach,  he  said,  "  Provide  neither  gold,  nor 
silver,  nor  brass,  in  your  purses  :  nor  scrip 
for  your  journey,  neither  two  coats,  neither 
shoes,  nor  yet  staves  ;  for  the  workman  is 
worthy  of  his  meat.  Again,  when  he  sent 
forth  the  seventy,  he  gave  them  a  similar 
direction,  adding,  as 'before,  that  "  the  la- 
borer is  worthy  of  his  hire." 

Paul  is  full  on  the  subject.  "  Let  him 
that  is  taught  in  the  word  communicate 
unto  him  that  teacheth,  in  all  good  things." 
— "  Let  the  elders  that  rule  well  be  count- 
ed worthy  of  double  honor,  especially  they 
who  labor  in  word  and  doctrine.  For  the 
scripture  saith,  Thou  shall  not  muzzle 
the  ox  that  treadeth  out  the  corn  :  And, 
The  laborer  is  worthy  of  his  reward."^ — 
"  Who  goeth  a  warfare  any  time,  at  his 

*  Deut.  xii.  19,  xiv.  27.     See  Numbers  xviii.  20,  21.     Deut. 
xviii.  1—9 


PARISH    AFFAIRS.  183 

own  charges?  who  planteth  a  vineyard, 
and  eateth  not  of  the  fruit  thereof  ?  or  who 
feedeth  a  flock,  and  eateth  not  of  the  milk 
of  the  flock  ?  Say  I  these  things  as  a 
man  ?  or  saith  not  the  law  the  same  also  ? 
For  it  is  written  in  the  law  of  Moses.  Thou 
shalt  not  muzzle  the  mouth  of  the  ox  that 
treadeth  out  the  corn.  Doth  God  take 
care  for  oxen  ?  Or  saith  he  it  altogether 
for  our  sakes  ?  For  our  sakes,  no  doubt 
this  is  written :  that  he  that  plougheth 
should  plough  in  hope  ;  and  that  he  that 
thresheth  in  hope  should  be  partaker  of  his 
hope-  If  we  have  sown  unto  you  spiritual 
things,  is  it  a  great  thing  if  we  shall  reap 
your  carnal  things  ?  Do  ye  not  know  that 
they  which  minister  about  holy  things  live 
of  the  things  of  the  temple  ?  and  they 
which  wait  at  the  altar  are  partakers  with 
the  altar  ?  Even  so  hath  the  Lord  ordain- 
ed that  they  which  preach  the  gospel 
should  live  of  the  gospel.'3* 


Matt.  x.  7—11.    Luke  x.  1—9.     Gal.  vi.  6.     1  Tim.  v.  17, 
1  Cor,  ix.  7—14, 


184  PARISH    AFFAIRS. 

The  duty  being  established,  the  follow- 
ing are  obvious  inferences. 

1.  A  minister's  salary  is  not  a  gratuity, 
but  a  just  obligation  on  the  people's  part. 
It  is   that  which  could   not  be  withheld 
without  injustice,  not  to  say  impiety.     Of 
course,   each   individual,   contributing   his 
part,  should  not  say  within  himself,  "  I  give 
this,"  but,  "  I  do  it  in  discharge  of  an  obli- 
gation." 

2.  If  a  minister  be  entitled  to  a  support 
at  all,  he  is  entitled  to  a  full  support.     He 
is  entitled  to  live  of  the  gospel,  i.  e.  to  a 
living,  or  support.     I  will  not  discuss  the 
quantum.      If  an   expensive   education,   if 
talents,   industry,   laboriousness,   if  moral 
worth   and   exclusive  devotedness   to  the 
public  good,  were  to  be  made  the  basis 
of  the  calculation,  he  would  be  entitled  to 
as   good   an  estate  as   the  same  qualities 
might  secure  to  him  in  another  profession. 
But  the  minister's  reward  is  not  of  this 
world.     It  is  not  in  houses  and  lands,  but 
in  crowns  of  rejoicing  in  the  day  of  the 


PARISH    AFFAIRS.  185 

Lord  Jesus.  It  is  not  desirable,  probably, 
that  he  should  be  rich  ;  but  he  ought  not 
to  be  absolutely  poor.  "  Give  me  neither 
poverty  nor  riches,"  may  the  minister  say, 
as  well  as  others.  A  comfortable  support 
is  necessary ;  something  more  than  this  is 
reasonable.  He  should  be  provided  for,  not 
only  as  long  as  he  is  able  to  preach,  but  as 
long  as  he  lives  ;  and  his  children  also, 
till  they  are  of  an  age  to  be  above  depen- 
dence. 

3.  It  is  the  practice  of  some  to  withdraw 
or  keep  themselves  from  any  legal  connec- 
tion with  ecclesiastical  societies,  because 
such  connection  subjects  them  to  a  share 
in  the  support  of  the  minister,  and  other 
current  expenses.  Let  such  reconcile 
their  course  as  they  can  with  honor,  jus- 
tice, and  the  Bible.  They  ought  to  consid- 
er that  there  is  both  impiety  in  it  towards 
God,  and  a  threefold  injustice  as  it  regards 
man.  It  is  unjust  to  their  minister, — but 
that  is  the  least  consideration  ;  it  is  unjust 
to  their  neighbors,  who,  in  addition  to  their 
16* 


186  PARISH   AFFAIRS. 

own  share  of  the  common  burthen,  are 
forced  to  assume  that  which  these  delin- 
quents refuse ;  and  unjust  to  themselves 
and  families,  who,  of  all  concerned,  are  in 
reality  the  greatest  sufferers. 

4.  We  see  how  much  reason  there  is  for 
the  cry  of  "  hireling"  against  salaried  min- 
isters. This  insidious  cry  is  often  raised 
by  the  infidel  and  ungodly  ;  but  not  ex- 
clusively by  them.  It  has  been  too  often 
raised  by  mistaken  (but  I  hope  well  mean- 
ing) Christians.  But  all  the  prejudice  they 
can  raise  is  laid  at  once  by  common  sense 
and  the  Bible.  Call  it  ( hire,'  if  you  will : 
what  does  the  Bible  call  it  ?  It  says  the 
laborer  (meaning  the  minister,)  is  worthy 
of  his  hire.  Let  no  Christian  hold  this  il- 
liberal language  till  he  is  wiser  than  his 
Bible,  and  would  have  his  minister  to  be 
more  disinterested  than  Paul. 

All  denominations  of  Christians  have 
found  it  necessary,  notwithstanding  some 
experiments  to  the  contrary,  in  some  mode 


PARISH    AFFAIRS.  187 

or  other,  to  provide  for  the  support  of  their 
ministers.  The  Presbyterians,  Episcopa- 
lians, and  others,  do  it  by  fixed  salaries. 
The  Methodists  support  their  preachers 
liberally,  but  in  a  manner  peculiar  to  them- 
selves.* 

5.  The  consequences  of  the  non-fulfilment 
of  this  duty. 

Whatever  these  may  be  as  they  affect 
the  minister,  personally,  they  are  more  dis- 
astrous as  they  affect  the  people.  The 


*The  allowance  to  a  traveling  preacher  is,  for  himself  $100 
and  his  traveling  expenses  j  for  his  wife  $100  ;  for  each  of  his 
children  under  seven  $16,  over  that  age  and  under  fourteen, 
$24,  annually.  Preachers  whose  wives  are  dead  are  allowed 
for  each  child  a  sum  sufficient  to  pay  the  board  of  such  child, 
or  children,  while  under  the  specified  age. 

A  house  is  also  to  be  provided  for  the  family  of  the  preacher, 
and  famished  "  with  at  least  heavy  furniture/7  rent  free  5  also 
fuel  and  table  expenses. 

A  house,  fuel,  and  table  expenses  are  to  be  furnished  like- 
wise for  the  presiding  elder  of  the  district. 

The  support  of  the  preacher  does  not  cease  with  his  actual 
service.  "  The  allowance  of  superannuated,  worn  out,  and 
supernumerary  preachers  shall  be  one  hundred  dollars  an- 
nually. 

"  The  annual  allowance  of   the  wives  of  superannuated. 


188  PARISH    AFFAIRS. 

minister  is  a  man  of  like  infirmities  as  oth- 
ers. He  is  as  naturally  cheered  or  depress- 
ed, stimulated  or  disheartened  by  circum- 
stances, as  other  men.  And  it  should  be 
remembered  that  whatever  loss  of  vivacity, 


worn  out,  and  supernumerary  preachers,  shall  be  one  hundred 
dollars. 

u  The  annual  allowance  of  the  widows  of  traveling,  superan- 
nuated, worn  out,  and  supernumerary  preachers,  shall  be  one 
hundred  dollars. 

"  The  orphans  of  traveling,  supernumerary,  superannuated, 
and  worn  out  preachers,  shall  be  allowed  by  the  annual  confe- 
rences, the  same  sums  respectively,  which  are  allowed  to  the 
children  of  living  preachers." — Book  of  Discipline. 

I  quote  these  things  because  it  is  the  idea  of  some  that 
Methodist  preachers  live  on  air ;  but  more  especially  because 
some  of  these  provisions,  which  respect  superannuated  and 
worn  out  preachers,  and  their  dependent  offspring,  are  very 
commendable,  and  worthy  of  the  consideration  of  other  de- 
nominations. 

As  to  supernumerary  preachers,  I  presume  there  are  not  ma- 
ny among  the  Methodists.  If  there  are,  the  propriety  of  sup- 
porting them  I  should  think  questionable.  The  Laborer  is  wor- 
thy of  his  hire<$  but  the  Bible  says  nothing  about  "  supernume- 
raries"— men  for  whom  no  employment  can  be  found  in  the 
vineyard  of  the  Lord. 

The  money  for  defraying  these  expenses  comes,  of  course, 
as  it  ought,  from  the  people — either  directly  or  indirectly.  In 
no  denomination  are  collections  more  frequently  called  for. 
with  a  view  to  the  support  of  its  preachers,  and  to  other  cur- 
rent expenses. 


PARISH    AFFAIRS.  189 

or  efficiency,  or  time,  his  ministry  suffers, 
in  consequence  of  the  people's  neglect  to 
provide  for  him,  the  loss  is  eminently  theirs. 
The  work  of  the  ministry,  his  proper  work, 
is  to  them  the  most  important  work  in 
which  he  can  be  occupied.  If  the  defi- 
ciency of  a  too  slender  support  is  to  be 
made  up  by  somebody,  it  had  better  be 
done  by  them  than  by  him.  If  I  hire  a  la* 
borer  to  do  an  important  work  for  me, 
which  shall  require  his  exclusive  attention, 
— to  tend  my  field,  for  example, — it  were 
better  to  give  him  his  meals  than  to  com- 
pel him  to  earn  them  elsewhere,  at  the  ex- 
pense of  half  his  time,  Weeds  and  a 
starveling  crop  will  tell  me  so,  in  the  end. 

A  people  who  are  not  willing,  or  not 
careful,  duly  to  provide  for  their  minister, 
are  not  in  a  state  of  mind  to  be  much  profi- 
ted by  his  labors.  There  is  evidence  that 
they  do  not  esteem  him  very  highly  in  love 
for  his  work's  sake. 

They  have  no  right  to  expect  the  blessing 
of  God.  If  it  be  covetousness,  or  indiffe- 


190  PARISH    AFFAIRS. 

rence,  which  causes  their  neglect,  these 
are  not  the  feelings  which  God  approves. 
We  have  seen  that  such  neglect  is  contrary 
to  his  requirements.  He  considers  it  a 
wrong  done  to  himself.  He  has  remarka- 
bly shown  himself  interested  in  the  just 
claims  of  the  laborer ;  and  expresses  his 
indignation  at  those  who  withhold  their 
wages.  Jas.  v.  4.  Does  God  concern 
himself  thus  for  the  wages  of  the  laborer 
of  the  field,  and  is  he  indifferent  to  the  sus- 
tenance of  his  ministers  ?  Nay,  doth  God 
take  care  for  oxen  1  for  the  faithful  labor- 
ing animal ;  and  not  for  his  faithful  ser- 
vants who  labor  for  him  ? 

He  has  called  them  to  their  work  with  a 
scripture  provision  before  their  eyes,  of 
support.  If  this  is  withheld,  he  will  take 
care  of  his  servants,  but  it  will  not  be  for 
the  good  of  the  delinquents.  He  calls  it 
robbery, — a  robbing  of  him ;  and  declares 
it  to  be  a  reason  of  his  withholding  his 
blessing.* 

*  Mai.  iii.  8— 10— Compare  with  Numb,  xviii.  20,  21,  31. 


PARISH    AFFAIRS.  191 

Finally  ;  it  is  no  less  the  interest  than  it 
is  the  duty  of  the  people  to  support  their 
minister.  It  is  their  privilege  to  do  what- 
ever is  necessary  to  make  his  ministry 
among  them,  unembarrassed,  cheerful,  and 
efficient.  They  can  well  afford  to  do  this, 
even  in  a  pecuniary  view.  There  is  no  de- 
voted minister  who  does  not  benefit  even 
the  pecuniary  interests  of  his  people  great- 
ly beyond  the  amount  of  his  stipend.  All 
that  his  influence  does  to  save  them  from 
sin,  saves  them  from  that  which  is  more 
expensive  than  godliness.  Look  at  the 
parish  which  is  blest  with  a  faithful  minis- 
ter, and  at  another  whicb  is  blest  with 
none :  compare  the  sobriety  and  thrift  of 
the  former,  with  the  vices  which  prevail  in 
the  other,  its  inebriates  and  idlers,  its  frol- 
ics and  extravagances,  its  litigations,  and 
many  other  tax-levying  iniquities,  more  ex- 
orbitant than  the  publicans  of  old  ;  and 
this  shall  settle  the  point,  that  the  Chris- 
tian ministry  is  worth  more,  incomparably 
more,  I  say,  in  a  pecuniary  view,  than  it 
costs. 


192  PARISH    AFFAIRS. 

But  what  is  it  worth  in  a  religious  view  ? 
If  it  hath  pleased  God  by  the  foolishness  of 
preaching  to  save  them  that  believe,  and  if 
thus  you  and  your  children  be  saved  ;  if 
while  you  spare  something  of  your  tempo- 
ral substance  for  the  support  of  your  minis- 
ter, he  is  instructing  you  in  that  wisdom 
whose  fruit  is  better  than  gold,  and  leading 
you  up  to  an  inheritance  incorruptible  and 
undefiled,  and  that  fadeth  not  away,  how 
immeasurably  are  you  the  gainer !  How 
much  is  received  beyond  what  is  given  ? 
And  how  blind,  how  miserable  the  policy, 
which  prefers  the  incomputable  costs  and 
losses  of  sin,  pecuniary  and  moral,  tempo- 
ral and  eternal,  to  the  trifling  burthen  of  a 
minister's  subsistence  averaged  upon  the 
community  ! 

DIFFERENT    MODES    OF    PROVIDING    FOR    PAR- 
ISH   EXPENSES. 

1.  The  original  mode  of  raising  the  Pas- 
tor's support,  in  New  England,  was  by  tax. 
Meeting-houses  were  built,  and  other  par- 


PARISH    AFFAIRS.  193 

ish  expenses  provided  for,  in  the  same 
way. 

This  mode  is  strictly  equitable.  Taxa- 
tion is  graduated  according  to  individual 
ability.  It  is  right  that  each  member 
of  the  community,  enjoying  a  common  ben- 
efit, should  bear  his  part  of  the  common 
burthen  according  to  his  means.  This 
principle  is  so  obvious,  that  it  is  universal- 
ly acted  on  in  civil  affairs.  Any  other 
mode  of  raising  subsidies  would  occasion 
a  murmur  from  one  extreme  of  the  land  to 
the  other. 

This  was  the  mode  originally  establish- 
ed by  God  himself  for  the  support  of  reli- 
gion. Under  the  Mosaic  dispensation,  and 
earlier  than  that,  each  man  paid  his  tithes, 
or  tenths  ;  which  was  strictly  a  tax.  It 
was  a  levy  graduated  to  each  person's  abil- 
ity, or  means,  as  our  parish  rates  are. 
The  same  principle,  or  what  is  equivalent 
to  it,  is  recognized  in  the  New  Testament, 
(1  Cor.  xvi.  2)  where  each  person  is  re- 
quired to  lay  by  for  the  purpose  of  the  gos- 
17 


194  PARISH    AFFAIRS. 

pel  as  God  hath  prospered  him;  i.  e.  accord- 
ing to  his  ability. 

For  a  century  and  a  half  there  was  no 
objection  to  this  mode  in  New  England, 
the  people  being  all  of  one  denomination, 
and  sensible  enough  ,of  the  importance  of 
religion  to  be  willing  to  support  it.  But  as 
the  state  of  society  has  changed,  taxation 
for  the  support  of  the  vgospel  has  met  with 
many  obstacles  from  unreasonable  and  dis- 
affected men,  and  has  been  laid  aside,  to  a 
greater  or  less  extent,  for  other  modes. 

2.  A  common  mode  has  been  an  annual 
sale,  or  rent,  of  pews.  This  method  has 
one  advantage,  as  it  has  done  away,  where 
it  is  adopted,  the  old  custom  of  seating  the 
meeting-house ;  a  custom  which  still  exists 
in  some  places.  This  was  a  delicate  busi- 
ness, and  too  often  occasioned  unpleasant 
feelings.  It  never  could  have  been  prac- 
ticed so  long  and  so  amicably  by  a  people 
less  characterized  by  deference  for  public 
order  than  the  descendants  of  the  Pilgrims, 
is  method  has  also  other  advantages. 


PARISH    AFFAIRS.  195 

By  appealing  to  the  selfish  principle,  it  se- 
cures generally  a  prompt  and  cheerful  ac- 
complishment of  the  object.  The  money 
is  raised,  and  every  body  is,  or  ought  to 
be,  satisfied.  It  calls  the  people  together, 
and  annually  revives  their  interest  in  the 
society's  concerns.  And  it  heightens  the 
value  of  a  seat  in  the  house  of  God,  in 
each  man's  feelings^  as  he  has  voluntarily 
paid  a  sum  for  it.  What  is  bought  is  valu- 
ed ;  and  especially  what  is  bought  in  com- 
petition with  others. 

But  this  method  is  not  without  its  faults. 
It  makes  no  appeal  to  duty ;  or  at  least 
makes  but  a  secondary  and  feeble  appeal 
to  it.  Its  direct  appeal,  is  to  selfishness. 
In  that  respect  its  tendency  would  seem  to 
be  bad.  The  more  people  are  accustomed 
to  be  actuated  by  principle  and  public  spir- 
it, the  better.  Appeals  to  selfishness  are 
soon  exhausted ;  appeals  to  duty,  never. 
Again,  this  method  does  not  distribute 
burthens  equally.  A  public  spirited  indi-^ 
vidual  bids  off  a  high-rated  seat,  or  more 
than  one  perhaps,  for  the  sake  of  securing 


196 


PARISH    AFFAIRS. 


the  object,  while  seven  selfish  spirits  will 
make  a  joint-stock  business  of  one,  and 
that  a  cheap  one.  There  is  no  mode 
which  is  unattended  with  difficulties.  Per- 
haps this  has  as  few  as  any.  It  is  not, 
however,  practicable  where  the  seats  are 
held  as  private  property,  as  in  many  in- 
stances they  are,  this  being  now  the  pre- 
vailing plan  of  building. 

3.  A  third  mode  is  subscription.  This 
mode  is  probably  destined  to  be  universal. 
It  was  practiced  by  the  primitive  chris- 
tians.  It  is  a  mode  of  which  there  can  be 
no  complainers ;  unless  it  should  be  the 
most  liberal,  who,  though  they  have  the 
best  right  to  complain,  are  the  least  dis- 
posed to  do  so.  The  evils  of  this  mode 
appear  to  be  these.  It  is  more  precarious 
than  other  modes.  It  encourages  the  idea 
of  the  support  of  the  gospel  being  a  gratui- 
ty on  the  part  of  those  who  contribute, — 
removing  the  idea  of  obligation.  It  draws 
upon  the  generosity  of  individuals,  rather 
than  upon  their  ability,  which  is  the  equi- 


PARISH    AFFAIRS.  197 

table  principle ;  and  thus  bears  unequally 
on  the  liberal  and  the  selfish.  The  obsta- 
cles it  meets  with  are  those  which  selfish- 
ness always  interposes  to  the  raising  of 
money  without  the  aid  of  legal  constraint ; 
obstacles  which  are  the  greater  in  the 
present  case,  as  the  call  is  repeated  from 
year  to  year,  and  as  many  of  those  who 
are  expected  to  subscribe,  not  only  love 
their  money  too  well,  but  are  indifferently 
affected  towards  the  cause  itself  for  which 
the  subscription  is  wanted. 

The  idea  of  a  subscription  is,  of  course, 
that  each  gives  what  he  pleases.  But  it 
should  be  remembered  that  the  mode  of  do- 
ing the  thing  does  not  alter  the  duty.  Ev- 
ery one  is  bound  in  duty,  and,  in  honor,  to 
do  as  much  by  subscription  as  he  would  be 
required  to  do  by  tax.  What !  are  we 
such  recreants  to  principle,  and  honor  too, 
that  it  shall  require  the  constraint  of  law  to 
induce  us  to  do  our  part?  This  may  be 
c  pagan?  and  it  may  be  '  man?  but  it  is  not 
'  Christian,'  nor  republican. 
17* 


198  PARISH    AFFAIRS. 

The  result  of  a  subscription  commonly, 
and  indeed  of  most  other  modes,  is,  that 
some  do  more,  and  others  less,  than  their 
just  proportion.  The  former,  though  not 
actuated  by  the  motive  of  the  unjust  stew- 
ard, experience  the  benefit  he  aimed  at. 
They  secure  the  good  will  of  their  fellow 
men.  'They  raise  themselves  and  their 
families  in  the  estimation  of  the  communi- 
ty ;  and  make  to  themselves  friends  of  the 
mammon  of  unrighteousness,  on  earth  at 
least ;  and  in  heaven  too,  if  they  are  influ- 
enced by  love  to  Christ.  With  what  meas- 
ure they  mete  it  shall  be  measured  to  them 
again.  The  latter  have  not  the  conscious- 
ness of  self-respect,  and  do  not  escape  the 
pity  and  censure  of  others ;  though  the 
pity  may  be  silent  and  the  censure  unex- 
pressed. 

4.  Funds.  It  has  been  the  policy  of 
many  societies  to  secure  the  support  of  the 
gospel  by  means  of  a  fund.  Funds  may 
be  well  in  certain  cases,  and  to  a  certain 
extent :  I  will  not  say  they  are  never  well. 


PARISH    AFFAIRS.  199 

But  as  a  general  thing,  they  are  of  a  doubt- 
ful expediency.  To  societies  able  to  do 
without  them  they  are  a  positive  evil :  es- 
pecially where  the  fund  is  sufficient,  or 
nearly  sufficient  for  all  expenses. 

It  is  a  general  objection  to  them  that 
they  are  at  variance  with  an  important 
principle  of  human  nature.  There  is  a 
disposition  in  human  nature  to  value  that 
which  is  obtained  at  some  expense,  or  sac- 
rifice. That  which  costs  nothing  is  noth- 
ing valued.  God  has  implanted  this  feel- 
ing in  our  minds,  and  himself  acts  with 
reference  to  it.  He  has  so  ordered  our 
circumstances,  that  all  which  we  enjoy, 
and  heaven  itself,  is  attained  with  effort 
and  self-denial.  The  bounties  of  his  provi- 
dence are  obtained  by  labor ;  and  are  en- 
joyed the  more  because  of  the  labor.  The 
sleep  of  a  laboring  man  is  sweet.  He  has 
regarded  the  same  principle  in  religion. 
He  made  the  religion  of  the  Jews  an  expen- 
sive religion.  It  had  its  tithes  and  offer- 
ings, and  sabbaths,  and  feast  days,  in- 
volving sacrifices  of  substance  and  of  time: 


200  PARISH    AFFAIRS. 

and  as  long  as  the  people  were  willing  to 
make  these  sacrifices  for  it,  it  retained  its 
hold  on  their  minds ;  but  when  they  sought 
to  get  rid  of  them,  and  began  to  rob  God 
in  tithes  and  offerings,  declension  ensued, 
and  religion  gradually  perished.  The 
same  principle  is  regarded  in  the  Christian 
system  ;  its  author  having  ordained  that  it 
should  be  supported  by  those  who  enjoy  its 
privileges. 

But  funds  overlook  this  principle.  By 
making  religion  cheap,  they  make  it  to  be 
cheaply  prized.  A  fund  is  all  the  while 
teaching  the  lesson,  and  making  the  im- 
pression, that  sacrifices  are  not  to  be  made 
for  the  gospel,  at  least  not  habitually ;  and 
out  of  this  ere  long  grows  the  impression 
that  it  is  not  worth  such  sacrifices  :  and  if 
it  be  not  worth  the  pecuniary  sacrifices,  it 
will  not  long  be  worth  the  time  and  atten- 
tion which  it  requires. 

I  do  not  doubt  that  parish  funds  have 
been  often  raised  and  given  from  very 
pious  motives,  and  that  the  pious  dead  are 
now  reaping  the  rewards  of  such  acts  of 


PARISH    AFFAIRS.  201 

beneficence  and  proofs  of  love  to  the  cause 
of  Christ.  But  in  too  many  instances  I 
fear  the  motives  are  rather  those  of  selfish- 
ness and  impatience  of  religious  burthens 
than  those  of  enlightened  piety.  The  sup- 
port of  religion  is  a  tax  which  the  people 
are  willing  to  get  rid  of.  It  is  to  be  per- 
manently provided  for,  if  possible,  by  means 
of  some  pious  bequest,  a  spirited  subscrip- 
tion entered  into  once  for  all,  a  lottery,  or 
some  other  expedient.  A  feeling  is  betray- 
ed like  that  of  an  old  colored  domestic, 
who  being  impatient  of  family  prayers, 
used  to  say,  "  Come,  let  us  go  in  to  pray- 
ers, and  have  it  over  and  done  with." 

A  people  released  by  a  fund  from  giving 
for  the  support  of  religion,  soon  become 
confirmed  in  the  habit  of  not  giving,  and 
such  a  habit  is  poverty  itself.  As  an  ex- 
ample of  this,  I  am  acquainted  with  a  so- 
ciety which  was  formerly  able  to  erect  an 
expensive  meeting-house,  and  to  support 
its  minister  with  a  handsome  salary,  and 
which  is  as  populous  now  and  as  abundant 
in  means  as  it  then  was,  and  probably 


202  PARISH    AFFAIRS. 

more  so ;  but  having  been  blest  with  a 
fund  for  some  fifteen  or  twenty  years,  it  is 
become  so  poor  as  to  have  voted,  that  "  the 
fund  money,"  which  is  less  than  the  minis- 
ter's salary,  is  all  they  can  raise.  Alas  ! 
what  would  become  of  them  if  their  fund 
should  fail  ? — Of  course,  a  missionary 
agent,  "  begging  for  money,"  can  hardly 
be  welcomed  there ;  for  how  can  they  do 
for  others  who  cannot  do  for  themselves  ? 

A  fund,  when  adequate  to  all  the  wants 
of  the  society,  dispenses  with  the  action  of 
the  people.  Where  there  is  no  fund  the 
question  is  whether  to  have  the  gospel  or 
not.  It  comes  up  to  every  mind.  It  is  a 
topic  of  conversation.  It  calls  the  society 
together  for  joint  counsel  and  co-operation. 
This  is  of  great  benefit.  It  keeps  alive  the 
interest.  Its  effect  is  specially  good  on 
the  young  men,  who  as  they  successively 
come  forward  to  manhood,  are  called  on  to 
act  in  the  counsels  and  sustain  the  inter- 
ests of  the  endeared  community  to  which 
they  belong. 

A  fund  naturally  abates  the  mutual  inter- 


PARISH    AFFAIRS.  203 

est  of  minister  and  people.  This  may  be 
said  without  impeachment  of  the  feelings 
or  motives  of  either  party.  Such  is  our 
nature.  When  a  minister  sees  his  people 
making  efforts  from  year  to  year  to  sustain 
him,  it  is  a  different  thing  to  his  feelings 
from  receiving  the  cold  avails  of  a  fund. 
It  is  a  different  thing  to  the  people.  They 
love  him  more  and  profit  more  by  his  la- 
bors, while  they  are  actively  concerned  for 
his  welfare,  and  can  feel  that  they  thus  en- 
title themselves  to  his  affectionate  regard. 

And  this  is  among  the  reasons  for  a  peo- 
ple supporting  their  minister ;  and  should 
stand  for  an  argument  on  that  head.  It  is 
desirable  that  they  should,  duty  out  of  the 
question.  It  is  sometimes  advanced  that 
the  church  alone  ought  to  support  the  gos- 
pel, without  calling  upon  the  unconverted. 
It  ought,  if  it  must.  But  so  long  as  the 
unconverted  are  willing  to  contribute  to 
the  object,  they  ought  to  be  called  on,  as 
one  of  the  best  means  of  interesting  them 
in  it.  That  it  is  their  duty  to  contribute 
cannot  be  questioned  ;  and  if  it  be  their 


204  PARISH    AFFAIRS. 

privilege  also,  as  it  certainly  is,  it  is  not  ex- 
pedient, if  it  be  morally  right,  to  withhold 
it  from  them.  There  is  a  moral  influence 
connected  with  giving  for  religious  objects, 
which  appears  to  me  to  entitle  it  to  an  es- 
sential place  among  the  means  of  bringing 
men  to  Christ. 

A  fund  is  liable  to  be  lost.  Then  dis- 
couragement ensues.  The  society,  like  a 
rich  heir  made  poor,  comes  to  the  ground  . 
without  its  accustomed  means,  and  without 
the  habit  of  supporting  itself.  It  cannot 
dig  :  to  beg  it  is  ashamed. 

However,  such  a  catastrophe  commonly 
proves  to  be  more  startling  than  ruinous. 
I  do  not  doubt  that  the  loss  of  their  funds 
would  be  the  best  thing  that  could  happen 
to  many  churches.  Instead  of  indolently 
reposing  upon  their  much  goods  laid  up 
for  many  years,  they  would  then  place 
their  reliance,  as  they  ought,  upon  God 
and  their  own  exertions  ;  and  would  begin 
to  know  a  prosperity,  which  they  had  not 
known  for  years.  Instead  of  lying  secure- 
ly and  supinely,  like  soldiers  in  a  fort,  they 


PARISH    AFFAIRS.  P*J    ^05 

would  set  up  their  banners  in  God's  name, 
and  go  forth  to  action.  Action  is  essential 
to  life.  But  there  must  be  a  necessity  for 
action,  or — such  is  man's  sloth — he  will 
not  act.  Hence  the  little  spirituality,  as  a 
general  thing,  of  rich  churches.  The  luke- 
warm Laodiceans  it  would  seem  were  rich 
as  to  their  worldly  resources  ;  for  "  thou 
sayest,  I  am  rich,  and  increased  with 
goods,  and  have  need  of  nothing,"  says 
Jesus  in  his  message  to  them  ;  while  the 
church  in  Smyrna,  which  he  commends 
without  rebuke,  appears  to  have  been  poor; 
"  I  know  thy  works,  and  tribulation,  and 
POVERTY  (but  thou  art  rich)  &c."  So  the 
churches  of  Macedonia  of  their  "  deep  pov- 
erty" abounded  in  spiritual  things.  I  do 
not  say  that  poverty  is  a  desirable  thing  in 
itself ;  but  it  is  less  an  enemy  to  grace, 
than  great  wealth  laid  up  in  funds.* 

*  When  a  certain  bank  failed,  a  few  years  since,  in  Connec- 
ticut, and  carried  down  with  it  the  treasured  funds  of  a  large 
number  of  ecclesiastical  societies,  may  not  the  designed  de- 
struction of  those  funds  have  been  among  the  providential  rear 

18 


206  PARISH    AFFAIRS. 

None  are  supinely  good  :  with  toil  and  pain, 
And  various  arts,  the  steep  ascent  we  gain. 

It  is  among  the  evils  of  funds,  that  they 
give  an  undue  influence  to  unworthy  and 
wicked  persons.  They  are  a  public  bonus, 
thrown  among  the  many,  in  the  disposal 
of  which  the  veriest  heathen  in  the  place 
has  as  loud  a  voice  as  the  most  worthy  in- 
habitant. They  give  such  persons  a  con- 
sequence in  society  which  they  never 
would  purchase  for  themselves  by  their 
own  liberality  and  public  spirit.  They 
sometimes  give  them  an  afflicting  control 
over  the  society.  Viewed  as  an  instru- 
ment of  power,  they  are  a  temptation  to 
wicked  men ;  who  if  they  can  find  means 
to  get  a  legal  possession  of  them,  are  little 
concerned  about  moral  right.  I  could  men- 
tion an  instance  of  a  society — and  it  is  but 
one  among  many  which  might  be  mention- 


sons  of  the  failure  of  the  institution  ?  Were  not  those  funds 
the  Jonah  of  the  ship  ? — And  how  is  it  with  those  societies  now  ? 
Are  the}'  not  more  vigorous,  and  more  blest  than  they  were 
before  ? 


PARISH    AFFAIRS.  207 

ed — where  a  party,  enlarging  itself  with 
all  the  wicked  that  could  be  induced  to 
join  it,  was  able  by  its  majority  of  votes  to 
control  the  fund  and  house,  and  appro- 
priate them  to  a  most  unworthy  deposed 
man  (to  say  no  worse  of  him,)  for  a  series 
of  years;  a  thing  which  never  would  have 
been  done,  had  the  support  of  their  pseudo- 
minister  depended  upon  the  purses  of  those 
who  employed  him,  and  not  upon  the  be- 
quests of  the  pious  dead. 

Finally ;  funds  are  liable  to  be  perverted. 
In  how  many  instances  are  they  now  em- 
ployed for  the  support  of  heresies,  in  this 
and  other  countries  ?  Guard  them  as  you 
will,  experience  has  shown  it  to  be  difficult 
to  secure  them  from  perversion. 

I  do  not  suppose  that  all  the  evils  which 
I  have  mentioned,  and  others  which  might 
be  mentioned,  exist  in  every  case.  Per- 
haps in  many  instances  none  of  them  are 
experienced*.  The  evils  are,  of  course, 
modified  by  circumstances — by  the  manner 
in  which  funds  are  constituted,  by  their 


208  PARISH    AFFAIRS. 

amount,  and  by  the  habits  of  the  people. 
As  a  general  thing  however,  the  objections 
appear  to  be  well  founded. 

As  a  means  of  supporting  the  gospel, 
funds,  then,  do  not  appear  to  be  the  mode 
which  is  either  best  adapted  to  the  nature 
of  man,  or  most  consonant  to  the  will  of 
God.  They  are  of  doubtful  efficacy  to 
hold  societies  together,  and  to  perpetuate 
religion.  They  operate  through  selfish- 
ness, which  is  itself  an  enemy  to  the  cause. 
The  more  selfishness  is  fostered  in  ,the 
support  of  religion,  the  more  certain  it  is 
that  religion  will  eventually  fail.  It  is  not 
selfishness,  or  the  bonds  of  selfishness,  that 
can  hold  men  together  in  a  healthful  reli- 
gious capacity.  It  must  be  principle  that 
does  this,  Principle,  and  a  living,  active 
interest,  with  looking  to  God,  are  infinitely 
better  than  funds. 

And  it  seems  to  me  preposterous,  that 
one  generation  should  think  to  discharge 
the  duties  of  all  posterity.  God  never  de- 
signed this.  Has  he  not  made  it  as  much 
the  duty  and  privilege  of  one  generation  to 


PARISH    AFFAIRS.  209 

support  the  gospel  as  of  another, — as  much 
our  children's  as  ours  ?  We  cannot  dis- 
charge them  from  the  duty,  we  ought  not 
to  deprive  them  of  the  privilege.  And,  es- 
pecially, if  funds  be  attended  with  so  many 
evils,  as  we  have  seen,  we  ought  not  to  be- 
queath those  evils  to  our  children. 

5.  Sabbath  Collections.  It  is  the  prac- 
tice of  some  congregations,  (though  of  very 
few  In  New  England)  to  have  collections 
every  Sabbath  for  the  support  of  the  gos- 
pel. To  this  mode  the  following  seem  to 
be  objections.  1.  The  amount  of  such 
collections  is  generally  small.  2.  They 
induce  a  habit  of  giving  little,  instead  of 
liberal  sums, — the  plates  being  filled  with 
cents  and  sixpences.  An  agent  of  one  of 
our  great  benevolent  institutions  remarked, 
that  he  found  this  to  be  the  fact,  generally, 
where  this  method  was  in  use.  3.  They 
operate  to  keep  some  from  the  house  of 
God.  4.  They  take  up  considerable  time, 
and  necessarily  divert  the  minds  of  the 
congregation,  in  some  degree,  from  the 
18* 


210  PARISH    AFFAIRS. 

sacred  exercises  to  which  they  have  been 
attending. 

However,  I  would  not  discourage  any 
practicable  mode  of  supporting  the  gospel ; 
and  in  some  places  this  may  be  the  best. 

MEETING  HOUSES  AND  LECTURE  ROOMS. 

Religion  itself  being  not  naturally  agree- 
able, should  be  aided  with  whatever  at- 
tractive accompaniments  it  innocently  may; 
and,  next  to  an  acceptable  preacher,  noth- 
ing more  invites  people  to  its  public  assem- 
blies, or  elevates  their  feelings  more,  than 
a  beautiful  house.  God  himself  has  re- 
garded this  principle.  He  has  shown  it  in 
the  expressive  and  beautiful  language  of 
the  Bible  ;  in  the  splendor  of  the  temple  ; 
in  the  attractive  and  even  exhilarating  ar- 
rangements of  Jewish  festivals ;  and  in 
many  ways. 

Congregationalists  have  been  behind  no 
denomination  in  the  number,  commodious- 
ness,  and  good  taste  of  their  church  edifi- 
ces. It  may  almost  be  said  that  the  trav- 


PARISH    AFFAIRS.  211 

eler  in  New  England  is  never  out  of  sight 
of  one  or  more  of  their  spires. 

But  the  zeal  of  the  sons  has  not  always 
equalled  the  liberality  of  the  fathers.  There 
are  occasionally  seen  houses  which  from 
their  ancient  and  neglected  appearance 
might  be  imagined  to  have  belonged  to  a 
by-gone  religion,  as  well  as  by-gone  age. 
They  seem  to  stand  as  a  mouldering  me- 
morial of  the  piety  that  was,  and  a  mourn- 
ful emblem  of  that  which  is,  —  decayed  and 
yet  decaying. 

It  is  in  vain  for  a  people  to  profess  a 
lively  regard  for  religion  while  they  show 
no  concern  for  the  beauty  of  its  temple. 
Neither  God  nor  man  is  likely  to  perceive 
it.  God  reproves  such  neglect.* 

Societies  often  imagine  themselves  too 
poor  to  build  a  new  house.  It  is  a  great 
mistake.  They  are  in  reality  too  poor  to 
endure  with  the  old  one  ;  for  nothing  tends 
so  much  to  indifference,  and  lean  congre- 
gations, as  a  gloomy  or  comfortless  house. 


Hagg 


212  PARISH    AFFAIRS. 

If  you  wish  to  encourage  the  growth  of 
other  denominations  at  the  expense  of  your 
own,  let  your  old  house  stand  while  they 
build  new  ones. 

A  society  commonly  finds  itself  surpri- 
singly increased  in  ability  and  vigor  in 
consequence  of  erecting  a  new  house  of 
worship.  By  awaking  its  long  slumbering 
public  spirit  to  the  holy  and  delightful  en- 
terprise, by  mustering  its  resources,  and 
interesting  many  who  before  were  indiffe- 
rent, or  not  known  to  the  society  as  mem- 
bers, it  has  found  itself,  at  the  conclusion 
of  the  enterprise,  with  increased  numbers 
and  diminished  burthens.  The  effort  that 
threatened  to  exhaust  its  resources,  has 
greatly  increased  them.  All  feel  a  new 
impulse.  The  preacher  is  more  animated, 
the  congregation  larger  and  more  attentive, 
and  a  new  respect  is  felt  for  the  sanctity 
of  God's  house  and  worship. 

The  lecture  room  also,  as  well  as  the 
church,  should  be  made  cheerful  and  at- 
tractive. It  should  be  well  warmed  in 


PARISH    AFFAIRS.  213 

winter  and  well  aired  in  summer,  and  well 
lighted.  A  meeting,  especially  in  the 
evening,  suffers  more  than  most  people  are 
aware  by  being  held  in  a  dim  and  cavern- 
like  room ;  where  only  a  lamp  or  two  dim- 
ly illumines  the  locks  of  the  speaker,  whose 
hearers  abide  in  darkness.  We  are  by  na- 
ture strongly  affected  by  the  scenery  about 
us.  The  cold,  the  gloomy,  the  dark,  the 
cheerful  and  bright,  the  silent  and  the  stir- 
ring, impart  their  qualities  to  our  feelings. 
The  children  of  this  world  understand 
this  ;  and  it  is  one  of  the  things  in  which 
they  are  practically  wiser  than  the  children 
of  light.  How  does  the  ball  room  surpass 
the  lecture  room,  and  the  theater  the 
church  for  brilliancy  of  illumination  ?  The 
primitive  Christians,  poor  and  distressed, 
and  few  as  they  were,  gave  the  cheerful- 
ness of  bright  lights  to  their  meetings. 
When  Paul  was  preaching  at  Troas, 
"  there  were  many  lights  in  the  upper 
chamber  in  which  they  were  gathered  to- 
gether." 


214  P.ARISH    AFFAIRS. 

FREE    SEATS.y 

Though  there  should  be  a  few  free  seats, 
perhaps,  in  every  house  of  worship,  it  is 
not  desirable  that  they  should  all  be  free. 
Besides  that  it  is  not  agreeable  to  most 
people  to  sit  promiscuously,  it  is  desirable 
on  many  accounts  that  each  family  should 
have  its  own  pew.  They  can  then  be 
seated  together,  the  children  with  the  pa- 
rents ;  and  can  go  to  the  house  of  God  se- 
cure of  the  seat  they  are  to  occupy,  with- 
out the  care  and  embarrassment  of  finding 
one  on  each  occasion.  God  himself,  in  all 
his  institutions,  has  paid  great  regard  to 
the  family  relation,  and  we  ought  not  to  do 
otherwise  in  our  arrangements  for  public 
worship. 

But  while  it  is  not  desirable  that  the 
house  should  be  open  for  an  entirely  pro- 
miscuous occupancy,  there  ought  to  prevail 
a  most  liberal  spirit  of  accommodation  to- 
wards all  who  may  wish  for  room.  It  is 
unreasonable  and  wicked  that  any  family 


PARISH    AFFAIRS.  215 

should  be  excluded  from  the  house  of  God 
so  long  as  there  is  a  single  slip  whose  oc- 
cupants could  make  room  for  more. 

\ 

SECULAR    USE    OF    CHURCHES. 

It  has  been  a  practice  with  Congrega- 
tionalists,  to  some  extent,  to  open  their 
meeting-houses  for  other  purposes  than 
those  which  are  religious.  The  practice 
originated  perhaps  in  the  desire  which  our 
fathers  had,  in  common  with  other  puritans 
and  reformers,  to  discountenance  that  ex- 
treme superstitious  regard  which  Catholics 
were  wont  to  pay  to  consecrated  places  ; 
and  also  in  the  fact  that  their  civil  af- 
fairs were  closely  blended  with  those  of 
religion. 

How  far  the  practice  may  be  justifiable 
in  the  view  of  others  I  cannot  say ;  but  to 
me  it  has  seemed  desirable  that  it  should 
be  discontinued. 

There  is  a  certain  feeling  of  respect  for 
sacred  places  and  things  which  is  not  su- 
perstitious, but  natural  and  proper ;  and 


216  PARISH    AFFAIRS. 

which  it  is  desirable  to  preserve  and  cher- 
ish,— but  which  the  practice  in  question  is 
calculated  to  destroy.  The  principle  of  as- 
sociation must  necessarily  operate  in  this  as 
in  other  cases.  When  we  enter  a  theater, 
or  a  senate-chamber,  the  very  walls  tell  us 
of  the  things  transacted  there.  When  we 
enter  a  church  our  associations  with  the 
place  should  be  naturally  and  only  reli- 
gious :  but  if  within  those  walls  we  have 
witnessed  the  strifes  of  a  warm  political 
election,  or  town  meeting,  or  have  seen 
the  pulpit  occupied  by  a  political  orator,  we 
can  hardly  exclude  such  things  from  our 
recollection. 

I  cannot  help  thinking  that  thus  to  fa- 
miliarize people  to  all  sorts  of  uses  of  the 
house  of  God  has  a  tendency  to  make  them 
less  scrupulous  about  their  behavior  in  it ; 
and  less  scrupulous  as  to  the  persons  who 
shall  be  allowed  to  enter  it  as  preachers. 
To  day  God  is  worshipped  in  it,  and 
Christ  is  preached  ;  to-morrow  it  is  the 
place  of  some  secular  transaction  ;  and  the 
day  following  it  is,  without  much  compunc- 


PARISH    AFFAIRS.  217 

tion,  made  to  accommodate  some  minister 
of  heresy.  If  these,  and  such  like,  are  to 
be  the  allowed  uses  of  the  edifice,  they  had 
better  be  mentioned  in  the  act  of  dedica- 
tion, and  the  house  be  dedicated  to  God, 
the  town,  and  other  objects.  There  seems 
to  be  inconsistency,  if  not  irreverence,  to 
dedicate  it  to  God,  and  call  it  his,  and  then 
make  it  as  common  to  other  uses  as  to  his 
worship. 

I  would  by  no  means  encourage  a  super- 
stitious reverence  for  wrood  and  stone  ;  nor 
would  I  object  to  as  liberal  a  use  of  our 
churches  as  may  be  consistent  with  the 
professed  design  of  their  erection.  To 
open  them  to  objects  which,  though  not 
strictly  religious,  are  obviously  related  and 
subservient  to  religion,  may  be  admissible ; 
but  beyond  this  their  use  is  questionable. 
God  has  said,  "Ye  shall  reverence  my 
sanctuary."  Christ  was  offended  at  the 
secular  concerns  which  he  found  within 
the  precincts  of  the  temple,  and  drove 
them  out. 

19 


218  PARISH    AFFAIRS. 

Civil  communities,  as  such,  have  no  right 
to  claim  the  use  of  our  churches.  They 
are  able,  and  should  be  willing,  to  provide 
buildings  for  their  own  purposes. 

PARSONAGES    AND    LIBRARIES. 

As  a  society  will  always  want  a  minister, 
and  the  minister  will  want  a  house,  it  were 
well  if  every  society  would  own  a  parson- 
age. It  is  often  difficult  for  a  minister  to 
rent  a  house,  and  embarrassing  to  build. 
If  he  depends  on  renting  one,  he  can  occu- 
py it  only  so  long  as  may  suit  the  conve- 
nience of  the  proprietor.  He  moves  about 
a  tenant  at  will.  That  he  should  be  obli- 
ged to  build,  in  these  times,  is  hardly  rea- 
sonable. For  it  is  not  improbable,  dismis- 
sions being  now  so  lamentably  common, 
that  by  the  time  he  has  completed  the 
building,  having  exhausted  his  narrow  re- 
sources upon  it,  and  more,  perhaps,  he  is 
obliged  to  leave  it  to  stand  empty,  or  else 
to  part  with  it  at  a  sacrifice  by  means  of  a 
forced  sale. 


PARISH    AFFAIRS.  219 

It  is  obvious  that  a  society  can  more 
easily  furnish  a  house  for  its  minister  than 
he  can  for  himself.  Indeed  the  society 
can  do  it  with  little  difficulty  and  consider- 
able advantage.  The  use  of  the  place  will 
in  part  support  the  pastor ;  SQ  that  less 
will  have  to  be  raised  in  money.  And  by 
being  the  known  family  residence  of  the 
minister,  it  becomes,  like  the  meeting- 
house itself,  a  common  object  of  attach- 
ment, and  a  bond  of  union  to  the  people. 

If,  in  addition  to  the  parsonage,  the  peo- 
ple would  create  a  library  for  the  use  of 
their  pastor,  they  would  do  themselves  a 
further  service  as  vwell  as  him.  Most  min- 
isters find  themselves  unable,  after  the 
large  expenses  of  their  education,  to  pro- 
cure for  themselves  near  as  many  books  as 
it  i$  desirable,  and  almost  indispensable, 
they  should  have.  In  what  way  could 
their  hearers  better  appropriate  a  moderate 
sum,  annually,  than  to  aid  them  in  this  ob- 
ject ;  since  the  excellence  of  a  preacher's 
library  cannot  fail  to- add  to  the  richness  of 
his  instructions  ? 


220  PARISH    AFFAIRS. 

The  books  should  be  placed  in  a  distinct 
case,  and  deposited  with  the  pastor  for  his 
exclusive  use,  so  long  as  he  continues  with 
the  society ;  and  should  then  go  to  his 
successor. 

THE    YOUNG   MEN. 

Young  men,  as  one  of  their  first  acts,  on 
coming  of  age,  should  become  members  in 
form,  of  the  ecclesiastical  society,  or,  where 
more  than  one  exists,  of  some  one  of  them. 
I  will  not  urge  this  on  the  ground  of  their 
worldly  advancement :  though  I  might  do 
this ;  for  there  is  no  more  favorable  intro- 
duction of  a  young  man  to  the  notice  and 
esteem  of  the  community  :  but  I  urge  the 
nobler  plea  of  citizenship  and  duty.  Not 
coming  forward  to  act  as  citizens,  they 
might  as  well  be  minors  still, — they  are  mi- 
nors— as  it  Regards  society. 

They  often  keep  back  from  modesty  ;  or 
from  not  knowing  the  mode  of  becoming 
members.  The  requisite  information  may 
easily  be  obtained  by  inquiry. 


CHAPTER  IX. 

RELATIONS  AND  INTERCOURSE  OF  CHURCHES 
WITH  ONE  ANOTHER. 

THE  churches  are  equal,  as  well  as  min- 
isters and  members.  This  equality  is  re- 
cognized in  their  mutual  dismission  and  re- 
ception of  members,  in  associations,  coun- 
cils, and  other  forms  of  intercourse.* 

DISMISSION    OF    MEMBERS    FROM  ONE    CHURCH 
TO    ANOTHER. 

Members  proposing  to  transfer  their  re- 
lation from  one  church  to  another  receive 
letters  of  dismission  and  recommendation 
to  that  effect. 

When  a  member  goes  to  reside  in  anoth- 
er place  for  a  season  only,  expecting  to  re- 

*  See  Camb.  Plat,  chapter  xv.  on  the  communion  of  church- 
es with  one  another. 

19* 


222  INTERCOURSE 

turn,  and  not  choosing  to  dissolve  his  ex- 
isting connection,  he  receives  a  letter  cer- 
tifying his  membership  and  good  standing, 
and  commending  him  to  the  fellowship  of 
the  church  where  he  goes  to  reside,  for  the 
time  being.  For  an  example  of  such  a 
certificate,  or  letter  of  introduction,  see 
Romans  xvi.  1,  2.  Also  2  Cor.  iii.  1  ; 
Acts  xviii.  27. 

If  the  member  dismissed  is  not  received 
by  the  sister  church,  he  remains  connected 
as  he  was,  and  his  letter  of  dismission  is 
void.  "  The  church  cannot  make  a  mem- 
ber no  member,  except  by  excommunica- 
tion."* 

And  here  let  us  observe  f,he  importance 
of  good  faith  in  this  business,  on  the  part 
of  the  dismissing  church.  No  church 
should  dismiss  and  recommend  to  another 
as  in  good  standing  a  member  who  in  real- 
ity is  not  so,  or  ought  not  to  be  so  consider- 
ed. If  he  be  a  member  under  qensure,  or 
justly  liable  to  it,  let  him  be  retained  and 

*  Camb.  Plat. 


OF    CHURCHES.  223 

properly  dealt  with,  till  by  his  amendment 
he  shall  be  worthy  of  the  fellowship  to 
which  we  recommend  him,  or  else  be  ex- 
communicated. Why  should  one  church 
be  unwittingly  burthened  with  the  disor- 
derly members  of  another  ? — whom  they 
must  either  discipline,  or  bear  the  oppro- 
brium of  their  names.  The  tendency  of 
such  a  procedure,  besides  its  other  mis- 
chiefs, is,  to  destroy  the  mutual  confidence 
of  the  churches. 

The  church  also  to  which  we  dismiss  a 
member  must  be  a  church  in  good  stand- 
ing. How  can  we  commend  a  disciple  of 
Christ  to  the  fellowship  of  heretics  !  a  be- 
liever in  Christ  to  the  communion  of  those 
who  deny  the  Lord  that  bought  them  !  Or 
how  can  we  commend  one  striving  to  keep 
himself  pure,  to  the  watch  and  care  of 
them  that  are  corrupt ! 

For  the  same  reason,  we  cannot  dismiss 
a  member  to  the  world. 

A  member  is  not  at  liberty  to  withdraw 
himself  from  the  church  to  which  he  be- 


224  INTERCOURSE 

longs,  without  its  consent,  whether  to  join 
some  other  church,  or  to  return  again  to 
the  world. 

If  a  member  wishes  to  transfer  his  rela- 
tion to  another  church,  for  good  reasons, 
(of  which  he  must  ordinarily  be  the  judge,) 
the  church  cannot,  consistently  with  usage 
and  propriety,  refuse  his  request. 

But  "  if  his  departure  be  manifestly  un- 
safe and  sinful,  the  church  may  not  con- 
sent thereunto  ;  for  in  so  doing,  they  should 
not  act  in  faith,  and  should  partake  with 
him  in  his  sin.  If  the  case  be  doubtful, 
and  the  person  not  to  be  persuaded,  it 
seemeth  best  to  leave  the  matter  unto  God, 
and  not  forcibly  to  detain  him."* 

If  in  any  case  a  Church  declines  recei- 
ving a  member  dismissed  to  it  from  anoth- 
er, it  ought  to  apprise  that  church  of  the 
fact,  and  assign  its  reasons. 

Every  church  has  an  acknowledged 
right  to  examine  those  whom  it  receives  by 
letter,  in  the  same  manner  as  it  examines 

*  Camb.  Platform. 


OF    CHURCHES.  225 

those  who  are  received  on  profession.  But 
this  is  not  generally  practiced.  Nor  is  it 
generally  desirable.  It  would  imply  a 
want  of  confidence  in  a  sister  church, 
whose  written  testimony  (unless  it  is 
known  or  supposed  to  be  unfaithful  or  cor- 
rupt) should  be  sufficient.  Some  churches 
however  are  so  circumstanced  as  to  ren- 
der such  examination  necessary.  In  such 
cases  it  is  well  to  make  it  general,  for  the 
sake  of  avoiding  invidious  distinctions. 

No  member  of  a  church  should  perma- 
nently change  his  residence  from  one  par- 
ish, or  part  of  the  country,  to  another, 
without  taking  a  regular  letter  of  dismis- 
sion. This  is  due  to  all  concerned.  As  a 
professor  of  religion,  he  is  bound  always  to 
maintain  a  responsible  connection  with 
some  particular  church  ;  and  be  subject  to 
its  watch  and  discipline. 

This  is  too  often  neglected.  It  is  a  sub- 
ject of  growing  complaint  in  our  churches  ; 
and  some  of  them,  in  order  to  remedy  it, 
have  very  properly  adopted  a  rule,  that  no 
person  coming  from  abroad,  and  neglecting 


226  INTERCOURSE 

to  bring  such  letter,  shall  be  admitted  to 
their  communion,  after  a  certain  time. 

COUNCILS. 

Councils  are  the  representative  bodies 
of  the  churches.  They  are  composed  of 
ministers  and  laymen,  each  church  send- 
ing a  delegate  with  its  pastor,  and  are  con* 
vened  usually  from  churches  of  the  same 
neighborhood,  or  district,  but  sometimes 
from  places  more  remote. 

The  occasions  on  which  councils  are 
called  are  such  as  these :  the  gathering  of 
churches ;  the  ordination,  dismission,  or 
deposition,  of  ministers;  troublesome  cases 
of  discipline,  dissentions,  or  other  difficul- 
ties in  a  church,  which  the  church  itself  is 
unable,  or  indisposed,  to  settle ;  and  in 
general,  all  those  occasions  which  require 
the  advice,  or  concurrent  action,  of  more 
churches  than  one. 

They  are  convened  by  "  letters  missive," 
as  they  are  termed  ;  which  are  addressed 
to  the  moderator,  in  the  case  of  a  consocia- 


OF    CHURCHES. 

tion  being  called,  and  to  the  churches  sev- 
erally, in  the  case  of  a  select  council.  The 
letters  state  the  subject  matter  on  which 
the  advice  or  action  of  the  council  is  want- 
ed ;  and  it  confines  itself  to  that  business. 

Councils  convened  for  the  adjustment  of 
difficulties  are  termed  mutual  and  ex-parte. 
Mutual  councils  suppose  the  existence  of 
two  parties  who  agree  to  refer  the  matter 
between  them  to  a  council  ;  each  choosing 
an  equal  number  of  the  churches  compo- 
sing it,  with  an  additional  church  chosen 
jointly  by  the  parties  if  it  be  thought  expe- 
dient. An  ex-parte  council  is  a  council 
called  by  one  of  the  parties,  the  other  not 
concurring.  In  this  case  the  letters  mis- 
sive are  sent  in  the  name  of  the  party  con- 
cerned ;  in  other  cases,  in  the  name  of  the 
church  ;  in  the  case  of  an  ordination,  in 
the  name  of  the  church  and  society. 

In  Connecticut,  where  the  churches, 
with  some  exceptions,*  are  consociated,  they 
have  standing  councils,  called  consociations. 

*  About  ten  or  twelve. 


228          *  INTERCOURSE 

A  consociation  comprises  the  churches  of  a 
county,  or,  in  the  larger  counties,  half  the 
county ;  tfiose  few  churches  being  except- 
ed  which  prefer  not  to  be  consociate<jl.  It 
is  expected  that  churches  belonging  to  the 
consociation  will  resort  to  it  rather  than  to 
a  select  council,  on  all  occasions  when  a 
council  is  needed. 

Councils  have  properly  no  juridical,  but 
only  advisory  power.  It  being  a  first  prin- 
ciple in  Congregationalism  that  churches 
are  independent,  and  that  each  church  is 
charged  by  Christ  with  the  execution  of 
his  laws  in  respect  to  its  own  members, 
other  power  than  this  could  not  consistent- 
ly be  granted  them. 

The  decisions  of  councils  will  of  course 
be  more  or  less  respected,  both  by  parties 
and  by  the  community,  according  to  their 
weight  of  character  and  the  object  and 
manner  of  their  convention.  In  most  cases 
their  "  result"  is  "  a  final  issue ;  and  all 
parties  therein  concerned  sit  down  and 
are  determined  thereby."  The  moral  rea- 
sons for  submitting  to  their  advice  are  such 


OF    CHURCHES.  229 

that  the  parties  seldom  have  the  courage, 
if  they  have  the  disposition,  to  reject  it. 
Embodying  as  they  do,  the  wisdom  of  as- 
sembled churches  without  the  odium  of 
power,  of  which  men  are  naturally  jealous, 
their  decisions  are  endued  with  the  better 
efficacy  of  truth,  opinion,  and  persuasion.* 


*  It  should  be  mentioned,  however,  respecting1  the  powers  of 
the  Connecticut  consociations,  that  there  is  some  difference  of 
opinion}  some  claiming  for  them  juridical  authority.  The 
Saybrook  Platform,  which  is  the  original  constitution  of  these 
bodies,  is  susceptible  of  different  constructions.  It  was  no 
doubt  designed  to  be  so,  with  a  view  to  a  comprehension  of  the 
diverse  opinions  of  those  times.  It  was  openly  construed  dif- 
ferently by  those  who  framed  the  instrument,  and  by  the  church- 
es. It  is  said,  Art.  V.  that  the  decision  of  a  consociation  shall 
be  "  a  final  issue,  and  all  parties  therein  concerned  shall  sit 
down  and  be  determined  thereby."  By  "  a  final  issue/7  it  may 
be  meant  that  the  matter  shall  be  considered  as  settled  judicial- 
ly;  and  that  the  church  shall  have  no  further  cognizance  of  it : 
or  it  may  be  meant  that  it  shall  be  final  as  to  the  action  of  coun- 
cils in  the  matter.  The  parties  shall  not  be  at  liberty  to  pro- 
long the  agitation  of  their  difficulties  before  the  churches,  and 
to  multiply  councils  till  a  result  shall  be  had  that  suits  their 
wishes — a  course  which  for  many  reasons  is  not  to  be  encoura- 
ged. If  the  parties  conscientiously  believe  that  for  good  rea- 
sons they  cannot  acquiesce  in  the  decision  given,  the  case  must 
then  revert  to  the  church  itself  in  which  it  originates.  "  And  if 
any  pastor  and  church  doth  obstinately  refuse"  a  due  regard  to 

20 


230  INTERCOURSE 

ASSOCIATIONS. 

These  are  composed  of  ministers  alone. 
They   meet   statedly  for   mutual    counsel, 

the  decision  of  the  council,  "  they  shall,  after  due  patience,  be 
reputed  guilty  of  scandalous  contempt." 

From  a  view  of  the  several  articles  of  the  instrument  which 
concern  this  question,  and  still  more  from  the  history  of  those 
times,  this  latter  construction  appears  to  be  authorized,  if  not 
demanded.  The  great  evil  which  it  was  designed  to  remedy, 
and  which  has  been  remedied,  by  the  consociation  plan,  was 
the  calling  of  successive  councils  to  revise  and  reverse  the  do- 
ings of  one  another.  "  As  there  was  no  general  rule  for  the 
calling  of  councils/'  says  Trumbull,  [Hist.  Conn.  Vol.  I.  c. 
xix.]  council  was  called  against  council,  and  opposite  results 
were  given  upon  the  same  cases,  to  the  reproach  of  councils 
and  the  wounding  of  religion.  Aggrieved  churches  and  breth- 
ren were  discouraged,  as  in  this  way  their  case  seemed  to  be 
without  remedy.  There  was  no  such  thing,  in  this  way,  as 
bringing  their  difficulties  to  a  final  issue." 

Whichever  construction  be  adopted,  a  judicial  power  in 
councils  is  at  least  inconsistent  with  a  fundamental  principle  in 
Congregationalism — the  self-government  of  the  churches  5  and 
the  general  practice,  in  Connecticut  as  well  as  elsewhere, 
agrees  with  this  view  of  the  subject. 

The  plan  of  consociations  was  discussed  in  Massachusetts 
many  years  previous  to  its  adoption  in  Connecticut.  Many  of 
the  ministers  were  for  it :  and  a  general  synod  at  Boston  in 
1662  gave  its  opinion  in  favor  of  it.  But  owing  partly  to  the 
jealousy  of  the  churches,  whose  experience  in  England  had 
made  them  averse  to  the  least  semblance  of  ecclesiastical  pow- 
er, and  still  more  perhaps  to  its  being  mixed  up  and  embar- 


OF    CHURCHES.  231 

sympathy,  and  prayer.  They  consult  to- 
gether respecting  their  personal  difficulties 

rassed  with  other  and  very  unpopular  subjects,  particularly 
that  of  the  baptism  of  the  children  of  unregenerate  parents,  the 
plan  was  not  adopted.  It  has  been  proposed  and  agitated  at 
different  times  since,  particularly  in  the  western  counties,  but 
without  success. 

The  operation  of  the  plan  in  Connecticut  appears  to  have 
been  eminently  salutary.  And  a  conviction  of  this,  it  is  be- 
lieved, is  gradually  drawing  into  it,  the  few  pastors  and  church- 
es which  heretofore  have  not  been  consociated. 

Without,  however,  instituting  a  comparison  between  these 
and  Select  councils,  I  will  state  what  are  conceived  to  be  some 
of  the  advantages  of  consociations. 

1.  They  have  entirely  done  away  with  the  evil  which  they 
were  originally  designed  to  remedy,  the  calling  of  council 
against  council. 

2.  They  are,  virtually,  always  a  mutual  council  j  for  though 
the  consociation  may  be  called  by  a  party,  it  is  never  created 
by  a  party.     They  are  formed  without  reference   to  specific 
cases,  or  parties.     The  consequence  is,   that  an  ex-parte  coun- 
cil is  a  thing  nearly  unknown  in  Connecticut. 

3.  Being  permanent  bodies,  they  can  have  their  established 
and  known  rules  of  proceeding,  and  their  permanent  and  ac- 
cessible records. 

4.  They  bring  the  churches  into  a  more  practical  union  with 
one  another,  and  bind  them  in  closer  bonds. 

5.  So  long  as  the  churches  themselves  are  not  corrupt  they 
furnish,  as  ordaining  councils,  as  well  as  in  other  ways,  a  con- 
siderable  protection   to  the  churches  against  the  intrusion  of 
heresy. 

6.  Their  stated  annual  meetings  furnish  convenient  opportu- 
nities for  consultation  and  hearing  addresses  in  relation  to  mis- 
sionary and  other  benevolent  objects. 


232  INTERCOURSE 

and  duties  as  pastors,  and  respecting  the 
interests  of  their  churches  ;  and  make  it  a 
part  of  their  business  to  devise,  recom- 
mend, and  execute  useful  plans. 

It  is  expected  that  all  ministers  will  be 
connected  with  these  bodies  ;  but  it  is  not 
perhaps  strictly  required,  and  there  are  in- 
stances of  ministers  not  associated. 

It  is  the  province  of  associations  to  li- 
cense candidates  for  the  ministry. 

The  minor  associations  are  composed 
of  the  ministers  of  a  county,  or  smaller  dis- 
trict. The  General,  or  State  Associations 
are  composed  of  delegates  from  these. 

DISCIPLINE    OF    MINISTERS. 

In  case  of  improper  conduct  in  a  minis- 
ter, it  is  the  duty  of  the  association  to 
which  he  belongs  to  take  notice  of  it.  The 
following  is  the  direction  in  such  cases,  of 
the  Saybrook  Platform,  and  is,  so  far  as  I 
know,  the  general  usage.  "  The  said  as- 
sociated Pastors  shall  take  notice  of  any 
among  themselves  that  may  be  accused  of 


OF    CHURCHES.  233 

scandal  or  heresy,  unto  or  cognizable  by 
them,  examine  the  matter  carefully,  and 
if  they  find  just  occasion,  shall  direct  to 
the  calling  of  the  council,  where  such  offen- 
ders shall  be  duly  proceeded  against." 

As  an  association  has  a  right  to  inquire 
respecting  the  conduct  of  members,  it  has, 
of  course,  a  right  to  reprove  and  admonish 
them,  if  the  case  so  require. 

No  settled  minister  is  deposed  except  by 
a  council.  In  the  case  of  an  unsettled  min- 
ister, it  has  been  assumed  by  some  that  he 
may  be  formally  tried  and  deposed  by  the 
association  alotie.  The  correctness  of  this 
is  doubtful.  If  he  was  ordained  by  a  coun- 
cil he  should  be  deposed  by  a  council  ; 
since  only  the  power  which  makes,  or  an 
equivalent  one,  would  seem  to  be  compe- 
tent to  unmake.  If  however  the  accused 
be  an  evangelist,  who  was  ordained  by  an 
association  (which  is  itself  a  questionable 
procedure,  as  it  appears  to  me)  he  may 
doubtless  be  deposed  by  the  same.  It  is  a 
general  law  in  respect  to  the  conferring 


234  INTERCOURSE 

of  office,  that  the  power  which  makes  may 
unmake. 

But  though  an  association  is  not  compe- 
tent to  depose  a  minister,  in  form,  it  may 
do  that  which  is  virtually  equivalent.  It 
may  declare  him  to  have  forfeited  his 
standing  with  his  brethren,  and  publish 
him  as  unworthy  of  the  public  confidence  : 
and  that  act  will  generally  close  all  pulpits 
against  him,  as  far  as  it  is  known.  Such 
is  the  confidence  which  is  generally  re- 
posed in  these  bodies  as  the  guardians  of 
the  purity  of  the  ministry,  that  when  a 
minister  forfeits  the  confidence  of  his  breth- 
ren, he  loses  that  of  the  churches. 

What  is  a  church  to  do,  or  what  is  the 
part  it  has  to  act,  in  case  its  pastor  becomes 
heretical  or  scandalous  ?  Its  members,  and 
especially  its  officers,  may,  and  doubtless 
ought  to  converse  with  him  in  a  serious 
and  respectful  manner  on  the  subject ;  and 
if  they  deem  the  case  of  sufficient  magni- 
tude, it  would  seem  to  be  their  duty,  ac- 
cording to  the  foregoing  paragraphs,  to  ap- 
prise the  association  of  it,  if  that  be  neces- 


OF    CHURCHES.  235 

sary,  that  they  may  take  such  steps  in  re- 
gard to  it  as  the  case  requires ;  or  if  the 
pastor  be  not  associated,  which  seldom 
happens,  it  may  be  their  duty  to  call  a 
council.  In  what  mode  they  shall  do  this, 
will  commonly  be  pointed  out  by  circum- 
stances. It  will  be  well,  in  most  cases,  to 
take  advice  of  judicious  neighboring  minis- 
ters.* 

It  has  been  held  by  some,  and  especially 
among  the  earlier  Congregationalists,  that 
a  pastor  is  directly  amenable,  in  his  official 
character,  to  the  church  of  which  he  is  the 
pastor ;  and  that  the  church  is  competent 
to  arraign  and  depose  him.  And  this, 
with  an  important  modification,  is  quoted  as 

*  I  do  not  see  how  a  church  in  such  circumstances,  or  at 
least  in  certain  supposable  circumstances,  can  act  in  its  collec- 
tive capacity  at  all.  Who  is  to  convene  the  church  ?  and  who 
is  to  preside?  The  pastor  may  refuse  to  convene  it  ;  and  if  it 
do  convene,  may  claim  to  act  as  its  moderator  by  virtue  of  his 
office,  [Cam.  Plat.  c.  x.  §  8.]  and  in  that  capacity,  if  he  be  a 
bad  man,  may  effectually  embarrass  its  proceedings.  In  such 
an  emergency,  if  it  ever  arise,  (and  I  have  known  instances 
nearly  analogous)  the  members,  a  part  or  all  of  them,  may  act 
as  aggrieved  brethren,  and  have  recourse  in  that  character  to 
the  association,  or  a  council. 


236  INTERCOURSE 

the  doctrine  of  the  Cambridge  Platform. 
(Chap.  X.  §  6.)  The  modifying  clause  is 
the  following  :  "  the  council  of  other  church- 
es, where  it  may  be  had,  directing  thereto ;" 
which  is  as  much  as  to  say  that  a  church 
may  not  proceed  to  the  trial  and  deposition 
of  its  minister  without  a  council,  where  a 
council  may  be  had  ;  though  in  theory  (ac- 
cording to  the  old  doctrine  of  strict  inde- 
pendency,}  and  in  an  isolated  condition 
practically,  it  might  be  competent  to  do  so. 
The  Saybrook  Platform  is  constructively, 
if  not  directly,  opposed  to  the  doctrine. 
(Arts.  Ill  and  XIII.) 

If  a  church  has  power  to  depose,  it  has 
power  also  to  ordain.  And  indeed  this 
doctrine  of  a  deposing  power  in  laymen 
originally  grew  out  of  the  assumption  of 
the  right  of  lay  ordination  ;  an  assumption 
which  never  proceeded  far,  even  among 
the  most  rigid  Independents.  It  is  not 
agreeable  to  Congregational  usage,  and  is 
contrary  to  the  scriptures.  1  Tim.  iv,  14  ; 
v.  22  ;  Acts  xiii.  3. 

A  church  would,  in  most  cases,  find  it  a 


OF    CHURCHES.  237 

most  embarrassing  and  unsafe  business  to 
undertake  the  discipline  of  its  minister. 
It  is  wisely  relieved  from  such  a  duty. 

CHURCH    MEMBERSHIP    OF    MINISTERS. 

It  may  be  proper  to  inquire  here  respect- 
ing the  church  membership  of  ministers. 
It  is  insisted  on  by  some  that  a  minister 
shall  be  a  member  of  the  church  of  which 
he  is  the  pastor,  and  subject  like  any  other 
member  to  its  watch  and  discipline.  But 
neither  the  reasons,  nor  the  passages  from 
scripture,  which  are  adduced  in  support 
of  the  position,  are  satisfactory ;  and  by  the 
great  majority  of  the  denomination  it  is  not, 
I  believe,  admitted.* 

*  See  Upham's  Ratio  Disciplinae,  Chap.  XIV.  "  It  is  settled, 
(says  the  author  of  that  very  valuable  work)  both  in  principle 
and  practice,  that  the  minister  is  accountable  to  his  church/' 
first,  '•"  in  virtue  of  his  membership/7  and  secondly,  "  in  virtue 
of  his  pastoral  engagements  5"  and  that  "  no  person  becomes 
the  minister  of  a  church  without  also  transferring  his  relation- 
ship and  becoming  a  member  of  the  same."  Mr.  Upham  must 
have  been  misled  by  the  practice,  probably,  of  his  own  vicini- 
ty 5  or  by  some  of  the  early  writers  whom  he  consulted.  As  it 
regards  the  great  body  of  the  denomination,  it  is  believed  that 
the  contrary  is  "  settled,  both  in  principle  and  practice." 


238  INTERCOURSE 

It  seems  inconsistent  with  the  relations 
the  pastor  sustains  to  the  church  as  one 
whom  the  Holy  Ghost  hath  made  its  over- 
seer, and  with  the  respect  which  is  re- 
quired to  be  paid  to  him  for  his  office' 
sake,  that  he  should  be  subject  to  its  watch 
and  oversight  in  the  same  manner  as  any 
other  member. 

If  he  is  to  all  intents  a  private  member, 
just  as  the  others  are,  then  every  precept 
of  the  New  Testament  which  concerns 
them  as  members,  concerns  him  in  like 
manner.  But  there  are  many  passages 
obligatory  on  them  which  it  would  be  diffi- 
cult to  apply  to  him.  For  example,  1 
Thess.  v.  12,  13  ;  Heb.  xiii.  17.  Who  is 
it  whom  he,  as  member  of  the  church,  is 
required  to  "  know,"  to  "  obey,"  and  "  sub- 
mit" to,  as  being  "  over  him  in  the  Lord  ?" 
It  will  be  admitted  that  his  circumstances 
as  a  pastor  necessarily  render  these  and 
similar  precepts  inapplicable  to  him  ;  and 
that,  so  far  as  they  are  concerned,  he  does 
not  sustain  the  character  and  responsibili- 
ties of  a  private  member.  We  have  only 


OF    CHURCHES.  239 

to  carry  the  admission  a  little  farther  to 
say  that  his  character  as  a  pastor  entirely 
removes  him  from  that  of  a  private  mem- 
ber. The  truth  is,  as  it  appears  tome, 
that  while  those  precepts  which  respect 
mankind  as  moral  beings  are  alike  obligato- 
ry on  ministers  and  members,  as  they  are 
on  all  men,  of  whatsoever  grade  or  condi- 
tion, those  which  respect  their  relations  to 
the  church,  regard  them  as  being  in  distinct 
capacities,  and  in  different  ways  responsi- 
ble. Their  relations  are  such,  respective- 
ly, that  the  two  characters  cannot,  with 
any  appearance  of  congruity,  be  united, 
practically,  in  the  same  person.  Such  is 
the  natural  impression  left  on  the  mind 
from  a  perusal  of  the  scriptures,  as  they 
speak  of  the  relations  and  duties  of  the 
two  conditions ;  and  such  obviously  is  the 
propriety  of  things. 

When  a  minister  ceases  to  be  a  minister, 
he  then,  as  I  suppose,  reverts  to  his  former 
condition  as  a  private  member,  and  be- 
comes, in  that  character,  amenable  to  the 
church  to  which  he  belongs  :  it  may  be 


240  INTERCOURSE 

that  of  which  he  was  the  pastor,  or  some 
other.  It  is  a  matter  of  indifference,  if  the 
above  reasoning  be  correct,  of  what  church 
he  is  a  member,  whether  his  own  or  anoth- 
er :  it  does  not  affect  his  relations  as  a 
minister.* 

I  must  observe  further,  that  the  requisi- 
tion in  question,  is  an  unnecessary  precau- 
tion. That  a  minister  shall  be  formally 

*  A  minister  is  always  a  member,  nominally,  of  some  church  j 
either  of  that  in  which  he  first  made  a  profession,  or  of  another 
to  which  he  last  transferred  his  relationship.  If  owing  to  dis- 
tance, or  other  circumstances,  it  is  impracticable  for  that  church 
to  act  in  relation  to  his  church  standing,  after  he  is  silenced  as 
a  preacher,  he  may  be  received,  or  acknowledged,  as  a  mem- 
ber by  the  church  where  he  resides,  by  recommendation  of  the 
council,  or  perhaps  of  his  association,  on  proper  evidence  of 
his  repentance  ;  agreeably  to  the  following  minute  of  the  Gen- 
eral Association  of  Connecticut.  "  If  a  minister  has  been  de- 
posed for  crime,  and  afterwards  gives  evidence  of  penitence, 
the  ecclesiastical  body  by  whom  he  was  deposed  may  restore 
him  to  all  the  prerogatives  of  a  minister  of  Christ,  or  recom- 
mend that  he  be  admitted  to  the  privileges  only  of  a  private 
member  of  the  church,  according  to  the  aggravations  of  the 
case."  [Minutes,  1837.]  It  would  seem,  from  this  quotation,  to 
be  the  opinion  of  the  Association  that  a  minister  by  virtue  of 
his  ordination  ceases  to  be  a  church  member  any 'where,  and 
being  deposed,  can  become  a  member  only  by  being  received 
as  such  by  some  church,  on  his  profession  of  penitence.  And 
perhaps  this  is  the  true  doctrine. 


OF    CHURCHES.  241 

subjected  to  the  watch  and  care  of  his 
own  church,  that  he  shall  be  required  to 
become  a  member  for  this  very  purpose, 
while  it  exposes  him  to  the  impertinent 
annoyances  of  weak,  or  officious  and  ill 
disposed  brethren,  (to  which  under  any 
circumstances  he  is  sufficiently  exposed 
perhaps)  adds  nothing  to  the  safeguards  of 
his  character.  The  church  has  a  much 
higher  guaranty  for  the  rectitude  of  his 
conduct  in  his  official  character  and  re- 
sponsibilities than  it  can  have  in  its  own 
supervision.  A  minister,  as  such,  is  under 
far  higher  obligations  to  a  holy  life,  and 
far  stronger  motives,  than  he  is  as  a  church 
member ;  and  if  those  are  not  sufficient  to 
restrain  him  from  iniquity,  what  will  the 
weaker  restraints  of  the  watch  and  care  of 
the  brotherhood  be  but  the  spider's  web  ? 

Leave  a  minister  to  the  watch  and  dis- 
cipline of  his  peers.  This  is  the  common 
privilege  of  the  brotherhood,  and  ought  to 
be  his.  His  brethren  in  office  will,  for  va- 
rious reasons,  be  far  less  likely  to  sustain 
or  countenance  him  in  case  he  becomes 
21 


242  INTERCOURSE    OF    CHURCHES. 

corrupt  than  a  church  would  be.  Respect 
for  their  own  character,  as  well  as  their 
public  obligations,  forbid  their  doing  so. 

I  hope  not  to  be  misunderstood.  I  claim, 
in  the  above  remarks,  no  exemption  for  the 
minister  from  any  of  the  moral  duties  of 
Christianity  ;  no  right  to  lord  it  over  God's 
heritage ;  and  would  by  no  means  create 
an  unnatural  distance  between  him  and 
the  people  of  his  charge.  The  relations 
of  pastor  and  people  are  of  the  most  inti- 
mate and  endearing  kind,  and  ought  mutu- 
ally to  lead  to  the  most  free  and  affection- 
ate intercourse.  I  desire  only  to  free  the 
pastoral  office  from  those  impositions  which 
tend  to  embarrass  it,  and  are  of  human 
origin. 


CHAPTER   X. 

DEPORTMENT   TOWARDS   OTHER  DENOMINA- 
TIONS. 

THE  division  of  the  followers  of  Christ 
into  sects,  as  they  are  at  present,  is  a  mat- 
ter much  to  be  lamented,  and  one  which 
calls  for  the  serious  and  prayerful  consider- 
ation of  all  Christians.  The  causes,  evils, 
and  remedies  of  these  divisions,  are  quite 
too  large  a  subject,  (if  it  were  a  pertinent 
one,)  for  these  pages  ;  and  too  large  a  sub- 
ject probably,  to  be  soon  compassed  by  hu- 
man wisdom.  The  church  of  Christ  was 
originally  one  body ;  and  I  cannot  doubt 
that  it  will  be  again  restored  to  unity, — in 
effect,  if  not  in  form.  In  what  manner  it 
may  be  difficult  to  see. 

Meantime,  as  different  denominations  do, 
and  will  exist,  it  becomes  an  important 
question  what  should  be  our  deportment 
towards  those  who  differ  from  us.  And, 


244  DEPORTMENT    TOWARDS 

1.  We  should  cheerfully  allow  them  the 
same  liberty  of  opinion  and  of  conscience, 
and  the  same  freedom  of  discussion  »and 
dissemination  of  their   sentiments,   which 
we  claim  for  ourselves.     Intolerance  is  no 
part  of  Christianity. 

2.  We  should  be  willing  to  see  and  ap- 
preciate whatever  of  excellence   they  do 
possess  ;  and  should  own   them  as  fellow 
disciples,   so  far  as   they  appear  truly  to 
possess  and  exemplify  the  Christian  spirit. 
We  should  admit  their  virtues,  though  we 
may  not  be  able  to  admit  their  pretensions, 
and  ought  not  to  countenance  their  errors. 

3.  We  should  scrupulously  refrain  from 
misrepresenting  either  their  doctrine  or  their 
practice.     "  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbor."     And  though 
we  may  see  much  in  them  to  disapprove 
of  and  regret,  yet  we  should  exercise  as 
much  of  that  charity  as  we  can,   (consis- 
tently with  fidelity  to  Christ  and  to  souls,) 
c  which  envieth  not,  thinketh  no  evil,  be- 
lieveth  all  things,  hopeth  all  things.' 

4.  We  should  use  no  endeavors  to  prose- 


OTHER   DENOMINATIONS.  245 

lyte  away  their  people, — provided  we  have 
reason  to  believe  that  they  have  truth  and 
godliness  enough  among  them  to  save 
souls.  From  any  decidedly  heretical  com- 
munion, where  souls  are  certain  to  be  de- 
stroyed, I  would  think  it  not  only  lawful, 
but  a  duty,  to  draw  away  as  many  as  by 
honest  means  I  could,  as  brands  out  of  the 
burning ;  but  I  would  entice  none  from  any 
evangelical  preacher,  church,  or  family. 
"  Thou  shalt  not  steal."  "  Thou  shalt  not 
covet."  Dr.  Doddridge  acted  both  upon 
the  divine  command,  and  a  common  senti- 
ment of  honor  among  men,  in  the  injunc- 
tion which  he  habitually  gave  to  his  theo- 
logical pupils,  to  "  avoid  every  thing  which 
looks  like  sheep-stealing." 

But,  on  the  other  hand, 

1.  We  have  a  right  to  prefer  our  own 
belief  and  order  to  those  of  other  commun- 
ions,— provided  we  have  taken  suitable 
pains  to  inform  ourselves,  and  are  intelli- 
gent and  conscientious  in  our  preference. 
It  is  no  breach  of  charity  to  read  and  un- 
derstand the  Bible  for  ourselves. 


246  DEPORTMENT    TOWARDS 

2.  We  have  a  right  to  show  our  prefer- 
ence by  adhering  to  our  own  communion 
with  pious  constancy,  and  taking  our  child- 
ren and  friends  with  us.     It   is  what  we 
ought  to  do,  in  obedience  to  our  convictions. 

3.  Though  we  should  be  forbearing  and 
charitable  towards  other  denominations,  it 
is  not   incumbent   on  us  directly  to  build 
them  up  to  the  pulling  down  of  ourselves. 
We  need  not,  out  of  a  false  charity,  extol 
their  doctrines,  ways,  or  preachers,  in  dis- 
paragement of  our  own  ;  nor  is  it  our  duty 
to  forsake  our  own  assemblies  to  encourage 
theirs  ; — especially  when  we  have  reason 
to  believe  that  they  have  set  up  their  meet- 
ings, or  are  conducting  them,  with  prose- 
lyting designs.     If  we  do  honestly  believe 
that  they  are  more  right  than  we  are,  the 
ingenuous  course  is   to  join  them  and  be- 
long to  their  fraternity.     But  if  we  have  no 
such  conviction,  it  is  the  part  of  consisten- 
cy and  duty   to  be  steadfast  where  we  are. 
Let  us  search  the  Scriptures,  prayerfully 
and  diligently,  for  the  right  way  ;    and  hav- 
ing found  it,  let  us  be  settled ;  and  not  be 


OTHER   DENOMINATIONS.  247 

moved  out  of  our  places  by  every  sound  of 
novelty,  and  carried  about  by  every  wind 
of  doctrine. 

4.  It  cannot  be  wrong,  wrhen  attempts 
are  made  illicitly  to  draw  away  our  mem- 
bers, to  endeavor,  by  suitable  means,  to 
prevent  them.  If  we  honestly  believe  that 
the  truth  is  with  us,  we  cannot  be  willing 
that  our  children  and  fellow-worshippers 
should  be  alienated  from  us.  We  love  our 
own,  and  cannot  wish  either  that  they 
should  be  estranged  from  our  acquaintance, 
or  lost  to  our  privileges.  And  if,  moreover, 
we  are  persuaded  that  the  denomination 
with  which  we  are  connected,  is  more  val- 
uable for  its  influence  on  the  community, 
and  the  world,  than  others  which  would 
gain  converts  from  it ;  if  we  believe  it  to  be 
more  faithful  in  its  exertions  to  repress 
vice,  and  to  promote  intelligence  and  vir- 
tue among  men  ;  that  it  is  more  instructive, 
scriptural,  and  energetic  in  its  sermons  ; 
and  that  it  is  doing  more  in  the  great  work 
of  sending  abroad  the  gospel  into  all  the 
earth  ;  we  cannot,  as  Christians  or  as  men, 


248  DEPORTMENT    TOWARDS 

wish  that  its  numbers  should  be  diminish- 
ed, or  its  influence  curtailed. 

The  ways  of  proselytism  are  many.  It 
would  be  neither  a  grateful,  nor  a  very  easy 
task  to  specify  them  all :  the  following  are 
some  of  the  most  common  ;  and  they  need 
only  to  be  mentioned  to  show  how  little 
they  truly  have  to  do  with  the  spirit  and 
objects  of  the  gospel. 

(1.)  Flattery.  There  are  individuals 
who,  though  they  cannot  be  won  to  Christ 
by  faithful  dealing  with  their  souls,  can  be 
won  to  a  party  in  religion  by  assiduous 
flattering  attentions.  The  convert  and  the 
converters,  in  such  cases,  commonly,  are 
alike  worthy  of  the  means  employed,  and 
of  the  fellowship  thus  formed. 
'  (2.)  Prejudice.  One  of  the  most  effec- 
tive modes  of  exciting  prejudice  against 
our  own  and  some  other  denominations,  is 
to  misrepresent  their  doctrines.  How 
many  odious  things  have  been  called  "  Cal- 
vinism /"  and  published  as  such  for  popu- 
lar effect.  The  "  doctrines  of  .grace,"  as 


OTHER   DENOMINATIONS.  249 

they  have  been  called,  the  doctrines  which 
were  embraced  by  the  great  body  of  the 
Reformers  of  the  sixteenth  century, — as 
their  harmonious  Confessions  show, — em- 
body more  of  the  truth  and  power  of  the 
gospel,  and  have  done,  and  are  doing, 
more  for  the  renovation  of  the  world,  intel- 
lectually and  morally,  than  all  other 
schemes  beside, — as  facts  declare.  But 
those  doctrines,  because  of  their  truth  and 
power,  are  not  agreeable  to  the  natural 
heart ;  which  hateth  the  light,  neither 
cometh  to  the  light,  lest  its  deeds  should 
be  reproved, — which  hates  especially  God's 
sovereignty  and  man's  dependence :  and 
nothing  is  easier  than  to  excite  that  natural 
prejudice  of  the  heart  into  active  odium 
and  disaffection  towards  both  the  truth  and 
those  who  hold  it ;  especially  when  a  lit- 
tle distortion  is  resorted  to,  and  when, 
moreover,  the  attempt  is  made,  under  an 
appearance  of  zeal  for  God  and  charity  to 
souls.  How  often  have  pious  Arminians 
and  open  infidels  been  collaborators  in  a 
work  of  this  kind,  though  not  associates, — 


250  DEPORTMENT    TOWARDS 

assailing  the  same  "  walls  of  strength5' 
with  the  same  carnal  weapons ;  though  on 
opposite  sides  ! 

How  ungrateful  a  thing  it  is,  to  be  obli- 
ged to  defend  the  truth  of  God  against  both 
friends  and  foes.  But  this  we  are  often 
called  to  do.  The  writer  of  these  pages 
has  seen  copies  of  the  "Saybrook  Plat- 
form/' (meaning  the  Confession  attached 
to  the  Platform,)  printed  a  hundred  years 
ago,  privily  circulated  among  the  members 
of  a  Congregational  Society,  he  is  ashamed 
to  say  by  preachers,  for  the  perusal  of  con- 
verts and  inquirers,  during  a  revival,  hav- 
ing certain  passages  underscored,  and  with 
exclamation  points  and  other  significant 
notes  affixed,  together  with  verbal  com- 
ments, designed  to  mislead  the  simple ; 
and  with  these  insidious  constructions  on 
them,  declared  to  be  the  faith  which  we 
inculcate  and  require.  A  similar  use  is 
made  of  that  Confession  and  of  the  Assem- 
bly's Catechism  by  allusions  to  them  in 
pulpits.  Does  Religion  need  such  practi- 
ces as  these  ? — such  bad  means  to  her 


OTHER   DENOMINATIONS.  251 

good  ends  ?  Non  tali  auxilio,  not  such  aid 
to  her  holy  cause,  nee  defensoribus  istis  ! 

(3.)  High  Church  pretensions ;  such  as 
claiming  to  be  the  only  true  church  ;  hav- 
ing the  true  order  and  succession  ;  whose 
ordinances  are  alone  valid  ;  and  consign- 
ing all  without  its  pale — churches,  minis- 
ters, and  all,  along  with  the  common  world, 
to  "  uncovenanted  mercy  ;" — in  a  word, 
advertising  passengers  that  "  we  are  the 
only  safe  ship." 

(4.)  By  troubling  tender  consciences  about 
modes  and  forms'.  As  an  example  of  this, 
how  many  young  converts,  and  even  un- 
converted persons  under  concern  of  mind, 
have  been  embarrassed,  and  distressed, 
and  kept  halting,  by  an  officious  obtrusion 
on  them  of  a  certain  mode  of  baptism  as 
indispensable  to  a  due  obedience  to  Christ. 
How  often  is  the  question  put,  Are  you  not 
going  to  follow  Christ  into  the  water  ? 
when  the  real  question  is,  Are  you  not  go- 
ing to  unite  with  us  1 

(5.)  Appeals  to  selfishnessi  "  Come  with 
us,  and  you  shall  have  nothing  to  pay  /" 


252  DEPORTMENT    TOWARDS 

That  is,  come  with  us,  and  we  will  exempt 
you  from  that  which  Christ  has  made  your 
duty,  Gal.  vi.  6—8. 

(6.)  Favoring  disaffection.  All  societies 
of  men,  religious  as  well  as  others,  will 
sometimes  fall  into  disagreements  about 
the  management  of  their  affairs.  When 
such  things  happen  in  parishes,  then  is  the 
time  to  introduce,  or  to  build  up,  another 
denomination  !  How  easy  is  it  to  gain  the 
confidence  of  a  party  to  a  quarrel !  "  Seey 
thy  matters  are  good  and  right ;  but  there 
is  no  man  deputed  of  the  king  to  hear  thee. 
Oh  that  I  were  made  judge  in  the  land, 
that  every  man  which  hath  any  suit  or 
cause  might  come  unto  me,  and  1  would 
do  him  justice  !"  Indeed,  how  easy  it  is, 
— but  how  ungenerous  ! — to  pull  down  a 
house  already  divided  against  itself,  and 
out  of  its  ruins  to  build  another  ! 

Another  case  in  which  the  disaffected 
are  encouraged,  is  when  a  member  of  the 
church  is  under  its  censure.  We  some- 
times see  such  an  one  received,  listened 


OTHER   DENOMINATIONS.  253 

to,  and  soothed,  by  those  who  would  seem 
to  be  glad  of  a  convert,  of  whatever  char- 
acter, and  by  whatever  means  obtained. 

Such  are  the  arts  of  proselyting.  How 
little  creditable  are  they  to  religion  ! 

To  preach  the  gospel  according  to  one's 
own  convictions  of  it,  however  earnestly  or 
abundantly,  to  all  who  are  disposed  to 
hear,  is  what  no  one  can  reasonably  object 
to.  That  is  not  proselytism  :  it  is  honest 
duty.  Let  such  zeal  be  as  successful  as  it 
will.  So  far  as  the  simple  force  of  the 
truth  which  any  denomination  holds  and 
teaches,  so  far  as  their  good  example  and 
the  blessing  of  God  prosper  them,  let  them 
be  prospered.  Every  Christian  must  re- 
joice :  for  such  success  is  success  to  the 
cause  of  Christ.  But  the  simple  zeal  of 
making  proselytes  to  a  sect, — invading  es- 
tablished and  peaceful  congregations  and 
creeping  into  houses,  with  arts  of  flattery 
and  seduction,  cannot  be  too  much  rep- 
robated. 

22 


254  DEPORTMENT    TOWARDS 

5.  Though  it  is  "  good  and  pleasant  for 
brethren  to  dwell  together  in  unity,"  yet 
there  are  some  modes  of  union,  which,  as 
the  feelings  of  sects  are,  do  not  seem  to  be 
advisable. 

One  such  mode  is  the  building  of  union 
meeting  houses.  The  plan  is,  for  the  sever- 
al denominations  of  a  place,  they  being  too 
few  to  build  several  houses,  to  unite  togeth- 
er in  the  erection  of  one  for  their  common 
use,  to  be  occupied  in  turns.  Now  this 
appears  well ;  and  if  they  all  could  truly 
rise  above  their  sectarian  feelings,  and 
keep  above  them,  it  would  be  the  happiest 
thing  they  could  do.  But  it  too  generally 
happens  that  jealousies  begin  to  arise  ;  and 
contentions  follow,  with  other  unpleasant 
consequences.  "  Yonder,"  said  my  infor- 
mant, as  I  was  passing  a  small  village  at 
the  west,  pointing  to  a  handsome  building, 
but  now  apparently  neglected,  and  storm- 
worn  through  want  of  painting, — "  Yonder 
is  a  church  which  was  built  by  three  de- 
nominations. They  begun  and  finished  it 
in  much  good  feeling,  but  soon  got  into  a 


OTHER    DENOMINATIONS.  255 

quarrel  about  the  occupancy  of  it,  till  final- 
ly it  is  occupied  by  none  of  them,  but  is 
fallen  into  the  hands  of  the  Universalists, 
and  is  used  by  them  and  by  any  body  that 
comes  along."  Such  is  the  history  of  one 
joint-stock  meeting  house. 

Another  union  measure  of  questionable 
expediency  is  the  temporary  union  of  dif- 
ferent denominations  during  a  revival. 
This  may  be  well  in  particular  cases;  but 
generally,  so  far  as  my  own  limited  obser- 
vation of  the  results  of  such  unions  enables 
me  to  judge,  the  measure  does  not  appear 
to  be  best.  The  union  is  avowedly  but 
temporary  :  it  is  entered  into  in  the  known 
expectation  of  soon  dissolving  it.  There- 
fore, the  principle  of  union  cannot  be  very 
deep  :  it  is  a  superficial  feeling,  though  not 
altogether  insincere.  If  it  were  that  love, 
"  strong  as  death,"  which  "many  waters 
cannot  quench,  nor  floods  drown,"  the 
union  would  be  permanent.  And  as  to  the 
motive  which  induces  the  union,  since  it  is 
known  that  the  parties  mutually  expect  to 


256  DEPORTMENT    TOWARDS 

separate,  and  probably  with  increase,  the 
motive  will  look  questionable,  however  dis- 
interested in  reality  it  may  be.  As  a  dis- 
play of  charity  and  good  feeling,  therefore, 
(for  which  we  hear  them  commended,) 
such  comminglings  do  not  appear  to  be  ve- 
ry valuable — especially  if  the  parties  do 
not  separate  as  amicably  as  they  came  to- 
gether. They  might  have  found  quite  as 
many  means  of  mutual  courtesy  and  good 
feeling,  remaining  separate. 

But  it  is  difficult  to  keep  out  the  appre- 
hension, at  least,  that  one  party  may  use 
undue  means  to  get  advantage  of  the  other. 
It  is  difficult,  indeed,  to  keep  out  the  thing 
itself.  And  how  little  are  the  distrust  and 
the  disquietudes  which  hence  arise,  favor- 
able to  the  spirit  which  is  proper  to  a  revi- 
val !  They  pervade  the  thoughts,  the  con- 
versation, the  prayers — of  individuals,  if 
not  of  all ;  they  become  visible  in  inter- 
course ;  they  divert  attention,  corrupt  the 
feelings,  and  grieve  the  Spirit :  and  in 
the  end,  probably,  the  great  interest  is  little 
benefitted  by  the  union. 


OTHER   DENOMINATIONS.  257 

If,  as  we  before  remarked,  they  all  could 
merge  their  sectarian  feelings  in  the  meas- 
ure entirely ;  if  they  could  alike  forget  Paul, 
Apollos,  and  Cephas,  in  their  common  at- 
tachment to  Christ,  and  had  grace  enough 
entirely  to  fulfil  the  precept  of  the  apostle, 
Phil.  ii.  2 — 4  ;  the  expediency  of  the  meas- 
ure could  not  be  doubtful.  But  then, — 
if  they  had  so  much  grace  as  that, — they 
would  cease  to  exist  as  separate  denomi- 
nations. 

On  the  whole,  then,  our  imperfections 
being  such  as  they  are,  it  seems  best,  in 
the  particular  case  before  us,  that  each  de- 
nomination should  go  on  in  its  own  way  ; 
— with  as  much  good  will,  however,  and 
as  little  embarrassment  to  the  others,  as 
it  can. 

Whether  all  denominations  of  Christians 
will  ever  be  merged  in  one,  even  in  the 
millenium,  may  admit  of  doubt ;  and  many 
question  whether  it  is  even  desirable :  but 
surely  in  an  age  like  this,  so  near  the  mil- 
lenium, as  we  flatter  ourselves,  it  becomes 
every  disciple  of  Christ  to  be  cultivating, 


258  DEPORTMENT    TOWARDS 

within  and  around  him,  the  spirit  of  that 
union  which  will  then  certainly  prevail. 

As  to  our  own  denomination,  I  cannot 
but  hope  that  there  is  much  in  its  existing 
polity  and  spirit  which  is  favorable  to 
union.  They  have  no  imperative  human 
standards  to  operate  as  a  bar  to  such  an 
union.  The  word  of  God,  upon  which  the 
union,  if  it  ever  exist,  must,  with  a  most 
noble  and  Christian  magnanimity,  be  form- 
ed, is  already  their  only  authoritative  Con- 
fession and  Directory.  They  are  ready 
to  turn,  with  all  churches,  to  the  great 
position  with  which  they  all  set  out  at  the 
Reformation,  that  the  Bible  alone  is  the  re- 
ligion of  Protestants.  They  are  not  only 
free  to  commune  with  Christians  of  every 
name  at  the  table  of  the  Lord,  which  is  a 
small  thing,  comparatively ;  but  they  are 
ready  to  co-operate  with  them,  with  good 
faith  and  heartily,  in  any  benevolent  work. 
Of  this  spirit  in  them,  nearly  every  truly 
liberal  and  unsectarian  institution  in  this 
country  is  their  witness.  The  American 


OTHER   DENOMINATIONS.  259 

Bible,  Tract,  Education,  and  other  kindred 
institutions,  in  which  it  has  been  aimed  to 
secure  the  co-operation  of  all  denomina- 
tions, were  originated  solely,  or  mainly  by 
them,  and  have  been  eminently  sustained 
by  their  counsels,  labors,  and  contributions. 
They  have  their  partialities,  doubtless,  for 
their  own  faith  and  order ;  they  believe 
them  to  be  founded  on  the  Bible :  yet  they 
set  up  no  exclusive  pretensions  of  being 
the  only  legitimate  church.  They  have, 
in  their  numerous  colleges  and  seminaries, 
scarcely  a  single  professorship  whose  duty 
it  is  to  inculcate  their  particular  scheme 
of  polity  ;  it  is  little  discussed  in  their  pul- 
pits, or  even  in  their  books  :  and  so  little 
pains  is  taken  to  cherish  sectarian  partiali- 
ties in  their  members,  so  little  are  their 
children  nursed  up  in  the  narrow  faith  of 
distinctives  and  exclusives,  and  jure  divino 
pretensions,  and  so  little  are* they  in  fact 
attached  to  the  body  by  mere  sectarian 
feeling,  that,  of  all  people,  Congregational- 
ists,  when  deprived  of  the  privilege  of  wor- 


260  DEPORTMENT,    &LC. 

shipping  with  those  of  their  own  com- 
munion, most  easily  attach  themselves  to 
others. 

I  would  not,  in  these  remarks,  in  the 
least  discredit  the  liberality  of  other  de- 
nominations. There  is  much  in  them  all — 
and  much,  I  would  hope,  in  the  spirit  of 
the  age,  that  is  liberal  and  catholic.  Nor 
is  it  pretended  that  Congregationalists 
have  not  their  share  of  human  imperfec- 
tion, or  that  they  are  in  no  degree  secta- 
rian ;  yet,  I  would  fain  believe,  that  of 
them  it  may  be  said,  if  of  any,  they  have 
little  of  the  narrowness  of  sect.  The  sal- 
vation of  man  is  their  object,  their  field  the 
world,  the  word  of  God  their  directory,  and 
their  "  pale"  the  kingdom  of  Christ. 


CHAPTER  XI. 

DOCTRINES  AND  MEASURES. 

THERE  are  a  few  things  which  I  have 
reserved  for  this  chapter,  respecting  doc- 
trines and  measures. 

The  doctrinal  system  of  the  Congrega- 
tional churches  is  that  which  comprises 
what  are  commonly  called  the  doctrines 
of  the  Reformation ;  or  the  doctrines  of 
grace.  To  their  attachment  to  these,  and 
the  constant  and  faithful  exhibition  of  them 
in  their  pulpits  and  by  their  authors,  still 
more  than  to  the  excellency  of  their  polity, 
they  have  owed  their  beauty,  stability,  and 
moral  power.  And  as  it  has  been  hereto- 
fore, so  it  must  be  in  time  to  come.  If  ever 
they  depart  from  these  doctrines,  ex- 
changing them  for  others  less  scriptural 
but  more  agreeable  to  the  natural  man,  or 


262  DOCTRINES 

cease  to  give  them  their  proper  place  and 
prominence,  their  strength  and  glory  will 
be  gone.  Their  piety  will  fade  away  into 
worldliness  and  formalism  ;  their  zeal  be 
dead,  or  else  erratic  ;  their  numbers  scat- 
tered ;  and  "  reprobate  silver  shall  men 
call  them,  because  the  Lord  hath  rejected 
them."  God  hath  said,  "In  vain  do  they 
worship  me,  teaching  for  doctrines  the 
commandments  of  men." 

While  therefore  I  would  urge  upon  the 
members  of  our  communion  an  enlightened 
and  firm  attachment  to  the  order  of  our 
churches,  I  would  still  more  earnestly  per- 
suade them  to  adhere  with  constancy  to 
their  accustomed  faith.  And  I  urge  this, 
not  simply  on  the  ground  that  this  system 
of  faith  is  the  system  of  the  Bible,  and  that 
therefore  we  are  bound  to  believe  and  teach 
it ;  but  I  urge  it  on  the  ground  of  its  prac- 
tical importance  to  the  prosperity  and  effi- 
ciency of  the  denomination. 

Let  it  be  remembered  that  the  energy 
of  the  gospel  is  chiefly  in  its  doctrines.  Its 
precepts  are,  it  is  true,  a  perfect  rule  of 


AND    MEASURES.  263 

life ;  and,  as  such,  are  a  lamp  to  our  feet 
and  a  light  to  our  path  :  but  as  a  means 
of  reforming  men,  and  of  edifying  church- 
es, they  are  powerless  without  the  doc- 
trines. The  doctrines  are  the  foundation 
of  the  precepts,  and  furnish  the  motives  to 
obey  them.  All  duties  are  prescribed,  all 
invitations  and  warnings  uttered,  all  ap- 
peals to  the  affections  and  conscience 
made,  in  view  of  those  great  facts,  or 
truths,  which  form  the  doctrinal  part  of 
theology, — which  respect  the  attributes 
and  government  of  God,  the  fallen  state 
of  man,  the  retributions  of  eternity,  the 
mediation  of  Christ,  the  necessity  of  regen- 
eration, the  work  of  the  Spirit,  with  other 
connected  truths.  In  proportion  as  these 
are  denied,  impaired,  or  sunk  out  of  view, 
the  gospel  loses  its  consistency  and  mean- 
ing, and  like  a  temple  robbed  of  its  key- 
stones and  columns,  is  reduced  to  a  shape- 
less ruin.  To  desert  or  surrender  these, 
is  to  abandon  the  heavy  ordnance  of  Chris- 
tianity and  put  a  period  to  her  conquests. 
Hence  we  are  directed  to  "  contend  earn- 


264  DOCTRINES 

estly  for  the  faith  once  delivered  to  the 
saints,"  and  to  "  hold  fast  the  form  of  sound 
words."  And  hence,  also,  almost  all  the 
enmity  of  ungodly  men  is  vented  against 
the  doctrines  rather  than  the  ethics  of  the 
Bible. 

This  is  not  the  place  to  state  at  large,  or 
to  discuss,  the  doctrinal  system  of  our 
churches.  But  when  it  is  considered  that 
the  doctrines  embraced  by  them  are  the 
same  with  those  which  were  embraced  by 
the  Reformers  of  the  sixteenth  century, 
those  great  lights  whose  glory  shall  never 
be  extinguished — that  it  was  by  means 
of  these  doctrines,  and  of  the  men  who 
held  them,  that  God  wrought  so  great  an 
overthrow  of  the  Papal  domination  ;  that 
these  were  the  doctrines  of  the  Puritans, 
the  Hugenotts,  and  of  all  kindred  and  per- 
secuted men,  of  every  age  and  country  ; 
and  when  we  perceive  that  wherever  this 
system  of  doctrines  has  been  faithfully  in- 
culcated, the  effect  has  been  most  singular- 
ly happy  on  the  habits  and  institutions 
of  the  people ;  we  cannot  doubt  that  they 


AND    MEASURES.  265 

are  essentially  the  faith  which  was  once 
delivered  to  the  saints.  God  does  not 
effect  so  great  and  happy  changes  by 
means  of  error.  He  does  not  thus  connect 
his  agency  with  doctrines  of  man's  de- 
vising, "  working  with  them,  and  confirm- 
ing the  word  with  signs  following." 

It  is  no  proof  of  the  unsoundness  of  these 
doctrines,  that  they  are  hated  of  wicked 
men  :  it  is  rather  a  proof  of  their  divinity. 
The  truth  of  God,  whatever  it  may  be,  was 
not  made  to  please  men,  but  to  reform  them ; 
and  when  was  it  ever  known  that  wicked 
men  were  delighted  with  any  doctrine 
which  demanded  and  enforced  their  refor- 
mation ?  And  what  denial  or  modification 
of  the  truth  of  God  was  ever  made,  but  to 
accommodate  objectors,  replying  against 
God  and  saying,  "  Why  doth  he  yet  find 
fault  ?  for  who  hath  resisted  his  will  ?"  and 
"This  is  an  hard  saying;  who  can  hear 
it?"  That  which  pleases  men  in  their 
sins,  is  self-evidently  not  truth ;  but  is 
some  "  persuasion"  which  "  cometh  not 
of  him  that  calleth  you." 
23 


266  DOCTRINES 

The  enlightened,  practical  disciple,  I  re- 
peat, then,  will  not  surrender,  nor  timidly 
conceal,  the  essential  doctrines  of  the  gos- 
pel ;  nor  tremble,  through  fear  of  the  preju- 
dice or  displeasure  which  may  be  awaken- 
ed by  them  in  sinful  minds,  to  hear  them 
preached. 

I  fear  there  is  a  tendency  in  the  times  to 
lose  sight  of  the  importance  of  this  subject. 
It  is  almost  a  necessary  consequence,  that 
in  the  multiplicity  of  our  religious  engage- 
ments, and  in  the  abundance  of  our  reli- 
gious intelligence,  in  this  age  of  benevo- 
lence, we  should  become  diminutive  in 
doctrinal  knowledge.  And  herein  is  a 
danger  to  be  guarded  against.  In  all  our 
plans  and  labors  for  Christianity,  let  us  not 
lose  sight  of  its  doctrines.  These, — as  we 
would  promote  a  healthful  state  of  things, 
— must  be  "  the  light  of  all  our  measures, 
the  soul  of  all  our  preaching,  the  stimulus 
and  guide  of  all  our  zeal,  the  antidote  to  alf 
confusion  and  wild  disorder."  How  frank- 
ly, how  lucidly,  and  how  constantly  will 
the  great  doctrines  of  the  gospel  be  preach- 


AND    MEASURES. 

ed,  and  how  complacently  listened  to,  in 
the  millenium — that  happy  period  of  which 
it  is  written,  "Wisdom  and  KNOWLEDGE 
shall  be  the  stability  of  thy  times,  and 
strength  of  salvation." 

In  connection  with  these  remarks  on  the 
importance  of  adhering  to  the  faith  of  the 
gospel,  may  be  urged  the  almost  equal  im- 
portance of  adhering  to  those  methods 
of  exhibiting  it  which  are  prescribed  by  its 
author.  In  revealing  his  will  to  us  God 
has  also  informed  us  in  what  manner,  chief- 
ly, he  would  have  it  taught  and  propaga- 
ted. The  gospel  includes  within  itself  a 
system  of  means  for  carrying  it  into  effect. 
This  system  comprises,  as  its  leading  fea- 
tures, the  Sabbath  ;  organized  churches, 
with  their  appropriate  sacraments  and  or- 
dinances ;  a  settled  ministry,  with  its  pul- 
pit and  pastoral  duties  ;  the  godly  lives 
of  the  pious ;  and  the  religious  education 
of  families.  On  these  means,  if  on  any, 
we  may  expect  the  blessing  of  God. 

It  is  true  this  system  is  not  so  fully  pre- 


268  DOCTRINES 

scribed,  in  respect  to  all  its  details,  as  to 
leave  nothing  to  human  discretion.  But 
far  less  is  left  to  the'  wisdom  of  men  than 
some  will  believe.  In  all  ages  of  the 
church  there  has  been  a  readiness  on  the 
part  of  some  to  imagine  that  the  ordina- 
ry means  of  grace  become  worn  out  by  use, 
and  lose  their  efficiency  ;  and  that  the  con- 
version of  souls  may  be  hastened,  and  the 
progress  of  the  cause  of  Christ  accelerated, 
by  new  methods.  And  in  this  way  great 
extravagances  have  been  committed,  and 
great  mischiefs  have  ensued. 

It  cannot  be  doubted  that  it  is  wise  and 
proper  sometimes  to  resort  to  special  means 
for  calling  the  attention  of  men  to  the  con- 
cerns of  the  soul  ;  and  that  so  far  as  such 
means  are  not  nnscriptural,  and  are  used 
judiciously,  and  in  a  due  dependence  on 
God,  we  may  expect  his  blessing  on  them. 
But  wre  must  never  suffer  ourselves  to  un- 
dervalue God's  institutions.  We  must 
never  presume  to  forsake  the  ways  which 
he  has  appointed  for  the  conversion  of  sin- 
ners and  the  up-building  of  his  kingdom. 


AND    MEASURES.  269 

or  cease  to  rely  on  them,  in  dependence  on 
his  Spirit,  while  we  go  after  the  more  nov- 
el and  exciting,  and,  as  we  may  conceive, 
more  effective  arrangements  of  man's  de- 
vising. 

God  never  designed  that  his  great  cause 
on  earth  should  be  sustained  and  carried 
forward  by  a  succession  of  novelties — by  a 
series  of  expedients,  such  as  the  wit  of  man 
(fruitful  as  he  is  in  expedients)  might  be 
able  to  find.  He  has  devised  his  own  sys- 
tem of  means;  which  he  designs  shall  be 
as  permanent  as  the  cause  itself,  aad 
which  he  will  never  fail  to  bless. 

Nor  can  the  kingdom  of  Christ  be  health- 
fully and  permanently  promoted  in  any 
other  way,  than  in  the  proper  use  of  those 
means.  If  religion  were  only,  or  chiefly, 
to  be  promoted  by  means  of  occasional  and 
extraordinary  movements,  it  must  of  neces- 
sity become  a  religion  of  times  and  sea- 
sons,— a  series  of  alternate  short  excite- 
ments and  long  declensions,  instead  of  a 
settled  habit  and  a  regular  and  healthful 
growth.  And  thus  our  Savior's  instructive 
03* 


270  DOCTRINES 

and  beautiful  image  of  "  a  city  that  is  set 
on  an  hill,"  always  visible,  might  be 
changed  for  a  city  hid  in  the  desert,  or 
sunk  in  the  shades  of  a  valley,  and  seen 
only  in  the  light  of  an  occasional  confla- 
gration. 

Whatever  special  measures  we  may  re- 
sort to  at  times,  therefore,  our  habitual  and 
main  reliance  should  be  upon  the  stated  and 
v  ordinary  means  of  grace.  Especially, 
should  we  look  to  the  Sabbath  and  the 
preaching  of  the  Sabbath,  as  the  great  means 
appointed  of  God  for  the  salvation  of  men. 
The  Sabbath  with  its  appropriate  services 
is  set  apart  for  the  special  purpose  of  pro- 
moting religion  ;  and  though  God  may 
bless  other  judicious  and  prayerful  endeav- 
ors of  his  people,  it  is  not  to  be  supposed 
that  he  will  forsake  his  own  appointments 
to  follow  theirs ;  or  that  he  will  honor  hu- 
man arrangements  above  his  hallowed  day. 
It  was  the  Sabbath  which  God  hallowed 
from  the  beginning  of  time.  It  was  the 
Sabbath  when  Christ  rose  from  the  dead. 
The  Sabbath  is  "  the  Lord's  day."  It  was 


AND    MEASURES.  271 

devoted  by  Christ  and  his  apostles,  in  an 
especial  manner,  to  public  preaching.  "  As 
his  custom  was,  he  went  into  the  synagogue 
on  the  Sabbath  day,  and  stood  up  for  to 
read." — "  And  Paul,  as  his  manner  was, 
went  in  unto  them,  and  three  SABBATH 
days  reasoned  with  them  out  of  the  Scrip- 
tures."— And  he  reasoned  in  the  syna- 
gogues every  Sabbath,  and  persuaded  the 
Jews  and  the  Greeks.*  It  was  on  the 
Sabbath,  the  day  of  pentecost — that  the 
Spirit  of  GDC!  was  poured  out  in  a  most 
wonderful  manner,  and  three  thousand 
were  converted.f  More  souls  have  been 
converted,  probably,  and  will  be,  to  the 
end  of  time,  by  means  of  the  Sabbath  than 
by  whatever  means  beside.  There  is  a  so- 
lemnity, a  sacredness,  ,an  authority,  about 
the  Sabbath,  above  every  other  season, 
which  gives  peculiar  weight  to  the  word 
dispensed,  and  is  eminently  favorable  above 
other  and  more  exciting  occasions,  to  those 

*  Luke  iv.  16—22.    Acts  xvii.  2  5  xvi'ji.  4. 
t  See  Gurney  on  the  Sabbath,  Chap,  4. 


272  DOCTRINES 

distinct,  calm,  and  conscience-reaching  im- 
pressions, which  ever  belong  to  a  genuine 
work  of  grace.  What  Cowper  says  of  the 
pulpit  may  be  said  of  the  Sabbath  pulpit 
pre-eminently  : 

I  say  the  pulpit,  in  the  sober  use 

Of  its  legitimate,  peculiar  powers, 

Must  stand  acknowledged,  while  the  world  shall  stand, 

The  most  important  and  effectual  guard, 

Support,  and  ornament,  of  virtue's  cause, 

To  the  Sabbath  then,  should  our  thoughts, 
our  prayers,  our  hopes,  habitually  turn  for 
the  reviving  of  God's  work.  On  other  en- 
deavors we  may  indeed  expect  his  bles- 
sing ;  but  let  us  beware,  in  looking  to 
these,  that  we  do  not  suffer  ourselves  in- 
sensibly to  undervalue  the  Sabbath.  Let 
us  beware  how  we  induce  or  encourage  an 
impression,  that  the  Sabbath  and  its  ser- 
vices are  but  an  ordinary  thing— a  matter 
of  course, — from  which  little  effect  is  to  be 
looked  for  ;  and  that  sinners  are  not  to  be 
converted,  and  the  church  built  up,  except 
in  connection  with  extraordinary  measures, 
and  by  extraordinary  men. 


AND    MEASURES.  273 

There  are  many  "  new  measures,"  as 
they  are  technically  called,  which  I  have 
neither  the  disposition  nor  room  to  discuss; 
but  there  are  several  objectionable  practi- 
ces which  may  not  be  unworthy  of  the  at- 
tention given  them  in  the  following  pages. 

LAY    PREACHING. 
/ 

There  is  an  order  of  men  specially  set 
apart  to  the  work  of  teaching  and  preach- 
ing. Their  duties  and  qualifications  are 
made  the  subject  of  careful  instructions  in 
the  scriptures.  It  must  therefore  be  wrong 
for  other  men,  not  qualified  and  ordained, 
to  assume  their  place.  At  the  same  time, 
there  are  certainly  some  things  to  be  done 
by  laymen.  The  injunctions,  to  '  do  good,' 
to  ( bear  fruit,'  to  be  (  always  abounding  in 
the  work  of  the  Lord,'  are  to  laymen  as 
well  as  to  ministers ;  and  plainly  teach  that 
there  is  active  service  for  them.  Moreover ; 
action  is  important  to  healthy  spiritual  as 
well  as  bodily.  They  cannot  be  very 


274  DOCTRINES 

growing  and  lively  Christians,  who  do 
nothing,  actively,  for  Christ's  cause. 

"  An  angel's  wing  would  tire  if  long  at  rest, 
And  God,  inactive,  were  no  longer  blest." 

But  it  is  difficult  to  draw  precisely  the  line 
where  the  forwardness  of  the  layman  be- 
gins to  trench  upon  the  appropriate  duties 
of  the  minister.  What  is  lay-preaching  ? 
The  question  was  put  to  a  meeting  of  min- 
isters, who  answered  somewhat  hesitating- 
ly and  variously.  Is  it  wrong  for  the  breth- 
ren to  pray  together  ?  to  exhort  one  anoth- 
er ?  to  read  and  comment  on  the  Bible  to- 
gether, for  their  common  edification  ?  ,,No. 
Is  it  wrong  for  a  layman  to  warn  the  im- 
penitent ?  to  reprove  sin  ?  or  even  to  ad- 
dress a  promiscuous  assembly  on  the  con- 
cerns of  their  souls  ?  No :  it  were  to  be 
wished  that  pious  laymen  would  abound, 
according  to  their  gifts  and  acceptableness, 
in  all  these  things  more  than  they  do.  But 
it  is  agreed,  I  suppose  by  all,  that  for  an 
unordained,  or  unlicensed  man  to  take  a 


AND    MEASURES.  275 

text,  or  larger  passage  of  scripture,  and 
make  a  formal  discourse  from  it,  whether 
in  a  pulpit  or  in  a  private  room,  would 
make  him  a  preaching  layman.  It  does 
not  alter  the  case  materially,  whether  he 
be  a  private  brother,  or  an  unlicensed  stu- 
dent in  divinity,  or  \vhether  he  be  gifted, 
or  otherwise :  so  long  as  he  is  not  regularly 
authorized,  he  is  out  of  his  province.  Fur- 
ther ;  for  a  layman  to  give  out  his  own  ap- 
pointments, except,  perhaps,  with  the  ap- 
probation and  under  the  eye  of  the  pastor, 
— and  expect  the  people  to  attend  where 
he  is  to  take  the  lead,  and  in  all  things  ex- 
cept a  text,  or  a  sermon,  to  speak  and  act 
as  a  minister  does,  would  generally  be 
thought,  I  suppose,  to  be  going  beyond  his 
line. 

The  Bible  addresses  ministers  respect- 
ing their  duties  thus:  "Preach  the  word; — 
reprove, — rebuke, — exhort,  with  all  long- 
suffering  and  doctrine"  "These  things 
command  and  teach  :"  i.  e.  teach  authorita- 
tively, as  men  authorized  to  speak  and  be 


276  DOCTRINES 

heard. — "  Charging  them  before  the  Lord, 
^•c."  "  Rightly  dividing  the  word  of  truth, 
fyc." 

From  these  instructions  to  ministers — to 
take  no  notice  of  the  instructions  which 
are  given  to  the  people — we  must  infer 
that  for  those  who  are  not  ministers  to 
"  preach  the  word/'  or  in  any  manner  to 
teach  or  speak  authoritatively,  or  with  any 
appearance  of  eminence  above  their  breth- 
ren, is  improper.  Let  every  brother  use 
his  gifts  and  influence  to  the  best  he  can, 
for  the  glory  of  God  arid  the  good  of  man  ; 
but  let  him  do  it  with  becoming  modesty, 
as  an  uncommissioned  disciple,  and  as 
claiming  no  more  for  himself  than  an  equal- 
ity with  his  brethren. 

It  cannot  be  difficult,  I  think^  for  piety 
and  good /sense,  with  a  proper  attention  to 
the  Bible,  to  discern  where,  or  about 
where,  the  line  of  propriety  runs.  Mean- 
time the  line  .exists,  and  is  of  great  impor- 
tance. Let  all  distinction  of  duties  be 
done  away  between  minister  and  people, 


AND    MEASURES.  277 

and  '  confusion,'  if  not  c  envying  and  strife' 
and  c  every  evil  work/  must  be  the  conse- 
quence. 

It  was  such  confusion  among  the  Corin- 
thian Christians,  all  ambitious  of  exhibit- 
ing their  gifts,  that  Paul  reproved  by  de- 
manding, Are  all  apostles  ?  are  all  proph- 
ets ?  are  all  teachers  ?  It  is  not  necessary 
that  every  one  who  becomes  a  Christian 
should  become  a  preacher.  "  Let  every 
man  abide  in  the  same  calling  wherein  he 
is  called." 

FEMALE    PRAYING,    OR    SPEAKING,    IN   PROMIS- 
CUOUS   ASSEMBLIES. 

What  are  our  objections  to  this  practice  ? 

1.  It  is  expressly  forbidden  in  scripture. 
"  Let  your  women  keep  silence  in  the 
churches  :  for  it  is  not  permitted  unto  them 
to  speak  ;  but  they  are  commanded  to  be 
under  obedience,  as  also  saith  the  law. 
And  if  they  will  learn  any  thing,  let  them 
ask  their  husbands  at  home  :  for  it  is  a 
24 


278  DOCTRINES 

shame  for  women  to  speak  in  the  church."* 
1  Cor.  xiv.  34,  35.  "  Let  the  woman 
learn  in  silence  with  all  subjection.  But  I 
suffer  not  a  woman  to  teach,  nor  to  usurp 
authority  over  the  man,  but  to  be  in  si- 
lence." 1  Tim.  ii.  11,  12. 

Respecting  the  first  of  these  passages,  it 
is  to  be  noticed,  that  the  apostle  is  upon 
the  very  business  of  correcting  disorderly 
practices  in  Christian  assemblies ;  and  he 
mentions  females'  speaking  as  one  of  these 
practices,  and  unequivocally  disallows  it. 
And  of  the  other  passage  it  is  to  be  ob- 
served, that  it  occurs  in  an  express  letter 
of  instructions  to  Timothy  as  a  minister, 
and  to  all  ministers.  The  design,  there- 
fore, of  both  these  passages  is  as  obvious 
as  the  language  is  explicit. 


*  The  word  church,  in  the  New  Testament,  does  not  mean  a 
public  assembly  in  a  synagogue,  or  house  of  worship  like  ours, 
merely,  but  it  often  means  such  small  assemblies  as  met  in  pri- 
vate houses,  and  '  upper  rooms.7  "  Salute  Nymphas,  and  the 
church  which  is  in  his  house  3"  that  is  the  church  which  meets 
at  his  house.  Col.  iv.  15. — See  also  Rom.  xvi.  5.  Philem.  2 3 
and  the  New  Testament  everywhere. 


AND    MEASURES.  279 

How  is  it  possible  to  misunderstand  an 
injunction  so  plain  and  so  repeated  !  "  I 
know  (says  one)  that  these  texts  have 
been  explained  away  ;  but  so  have  the 
proof  texts  which  teach  the  divinity  of 
Christ,  the  depravity  of  man,  the  reality 
of  the  atonement,  and  the  necessity  of  re- 
generation. Any  thing  may  be  explained 
away  by  those  who  are  determined  to  obey 
their  own  will  instead  of  the  Bible." 

Let  us  attend  to  the  reason  which  the 
apostle  gives.  He  says  c  it  is  a  shame  for  a 
woman  to  speak/  on  account  of  her  rela- 
tion to  the  other  sex,  or  her  place  in  socie- 
ty. In  the  passage  in  Timothy  he  gives 
the  same  reason  coupled  with  another, 
namely,  the  proper  modesty  of  her  sex. 
He  evidently  means  to  imply  that  it  is  un- 
becoming for  females  to  be  so^forward  as 
to  speak  in  promiscuous  assemblies,  for  the 
same  reason  that  certain  styles  of  dress 
are  unbecoming.  Read  the  passage  in  its 
connection.  "  In  like  manner  also,  that 
women  adorn  themselves  in  modest  appa- 
rel, with  shame-facedness  and  sobriety  ; 


280  DOCTRINES 

not  with  broidered  hair,  or  gold,  or  pearls, 
or  costly  array  ;  but  (which  becometh 
women  professing  godliness)  with  good 
works.  Let  the  woman  learn  in  silence, 
&c.  For  Adam  was  first  formed,  then 
Eve.  Arid  Adam  was  not  deceived,  but 
the  woman  being  deceived,  was  in  the 
transgression."  1  Tim.  ii.  9 — 14. 

The  propriety  of  this  reason  of  the  apos- 
tle has  been  universally  felt  and  acted  up- 
on by  mankind ;  in  refined  nations,  as  well 
as  in  barbarous.  They  have  universally 
felt  that  it  is  unsuited  to  the  modesty  of 
woman  to  speak  in  public  assemblies. 
The  bar  excludes  her ;  so  do  the  legislature, 
and  the  popular  assembly.  The  reason  of 
the  thing  is  founded  in  nature, — not  in 
prejudice,  or  custom,  but  in  nature.  It  has 
generally  been  deemed  monstrous  for  a 
woman's  voice  to  be  heard,  as  a  speaker  in 
any  promiscuous  secular  assembly.  Nor 
is  her  appearance  in  such  assemblies  ever 
anticipated  in  any  scheme  of  female  educa- 
tion. It  is  in  religious  assemblies  chiefly 
that  this  anomaly  is  seen :  nor  has  the 


AND    MEASURES.  281 

sanction  which  has  been  given  to  the  prac- 
tice by  some  preachers  and  churches,  made 
the  practice,  as  yet,  respectable  there,  in 
the  eyes  of  intelligent  people.  Notwith- 
standing the  commonness  of  the  thing,  it 
is  still  felt  to  be  an  impropriety  :  and  it 
will  be,  so  long  as  nature  shall  control  the 
sentiments  of  mankind. 

2.  Besides  that  the  practice  is  prohibit- 
ed by  Paul,  there  are  no  examples, — or 
none  which  can  be  taken  for  precedents — 
throughout  the  history  of  the  several  reli- 
gious dispensations.  Of  the  "  preachers 
of  righteousness"  before  the  flood,  that  we 
have  any  account  of,  none  were  women. 
Nor  do  we  find  that  females  ever  officiated 
in  the  public  services  of  religion,  under  the 
Patriarchal  and  Mosaic,  or  Levitical,  dis- 
pensations. Nor  did  Christ  send  females 
forth  to  preach  and  teach  as  he  did  the 
seventy  ;  or  leave  any  commission  or  give 
any  instructions  for  their  doing  so,  in  suc- 
ceeding times.  There  has  been  but  one 
law  about  this  business  from  the  beginning 
of  time.  All  that  is  said  of  woman  in  the 
24* 


282  DOCTRINES 

Bible,  from  the  day  she  was  formed  until 
now, — all  that  is  said  of  her  character,  her 
relations,  her  demeanor,  is  of  a  piece  with 
the  above  citations  from  the  apostle,  and 
may  stand  as  an  impracticable  commentary 
on  them. 

3.  She  is  not  fitted  for  speaking  in  pub- 
lic.    She  may  have  mind  enough,  but  she 
wants  the  physical  qualities — the  voice  and 
nerve,  which  are  requisite.     The  voice  of 
woman,    like    the    susceptibilities    of    her 
heart,  is  delightfully  formed  for  her  sphere, 
—for  the  tones  of  love  in   her  family,  for 
the  enlivening  converse  of  the  parlor,  for 
the   tender  offices   of  sympathy ;  but  it  is 
no  more  formed    for  the    public  assembly 
than  the  lute  is  formed  for  the  camp.     She 
is  not  fitted,  I  say,  for  speaking  in  public, 
and  it  is  not  to  be  supposed,  therefore,  that 
her    Creator   expects    her    to    do    that  for 
which  he  has  not  fitted  her.     He  does  not 
gather  where  he  has  not  strowed. 

4.  It  is  not  the  design,  or  nature  of  reli- 
gion,   to   impair   by    its    requirements   the 
proper  character  of  its  subjects.     On  the 


AND    MEASURES.  283 

contrary,  it  seeks  to  heighten  and  adorn 
whatever  belongs  to  our  nature  as  God 
originally  made  us.  It  regards  the  propri- 
eties of  sex.  It  condemns  effeminacy  in 
man,  and  masculineness  in  woman.  It 
does  not  require  woman  to  cease  to  be 
woman  because  she  becomes  a  Christian  ; 
but  on  the  contrary,  inculcates  an  amiable 
modesty  of  feeling  and  demeanor  beyond 
what  she  possessed  before.  But  no  fe- 
male, and  no  young  female  especially, — in 
whom  naturally  there  is  the  timid  reserve 
of  youth,  as  well  as  of  sex — can  engage  as 
an  exhorter,  or  leader  of  prayer,  in  the 
presence  of  men,  without  her  delicacy  be- 
ing blunted,  in  proportion  to  the  frequency, 
and  boldness,  with  which  she  engages  in 
the  unseemly  and  forbidden  exercise. 
"  There  is  generally,  and  should  be  always, 
in  the  female  character,  (says  Dr.  Beecher) 
a  softness  and  delicacy  of  feeling  which 
shrinks  from  the  notoriety  of  a  public  per- 
formance. It  is  the  guard  of  female  virtue, 
and  invaluable  in  its  soothing,  civilizing  in- 


284  DOCTRINES 

fluence  on  man ;  and  a  greater  evil,  next 
to  the  loss  of  conscience  and  chastity, 
could  not  befal  the  female  sex,  or  the  com- 
munity at  large,  than  to  disrobe  the  female 
mind  of  those  ornaments  of  sensibility,  and 
clothe  it  with  the  rough  texture  of  mascu- 
line fibre.  But  no  well  educated  female 
can  put  herself  up,  or  be  put  up  to  the 
point  of  public  prayer,  without  the  loss  of 
some  portion  at  least  of  that  female  delica- 
cy, which  is  above  all  price  ;  and  whoever 
has  had  an  opportunity  Ho  observe  the 
effect  of  female  exhortation  and  prayer  in 
public  will  be  compelled  to  remark  the  ex- 
change of  softness  and  delicacy  for  mascu- 
line courage,  so  desirable  m  man,  so  un- 
lovely in  woman  ;  and  if  we  need  farther 
testimony,  the  general  character  of  actress- 
es is  a  standing  memorial  of  the  influ- 
ence of  female  elocution  before  public  as- 
semblies."* 

There  is  one  passage,  and  only  one,  so 
far  as  I  know,  which  is  supposed  to  favor 

'  *  Letter  to  Beman. 


AND    MEASURES.  285 

the  practice  of  females  speaking  in  the 
church  ;  which  I  will  notice  directly. 

There  are,  however,  a  few  instances 
which  I  believe  are  sometimes  pleaded  ;  as 
Deborah,  Anna,  and  the  daughters  of  Phil- 
ip. But  these  were  inspired  women,  and 
are  therefore  not  to  be  taken  for  prece- 
dents, unless  our  women  also  claim  to  be 
inspired.  If  God,  who  has  a  right  to  make 
exceptions  to  his  general  laws,  has  at  dif- 
ferent times  imparted  the  spirit  of  prophe- 
sying to  holy  women,  for  the  same  end 
that  he  endued  the  apostles  and  others 
with  the  power  of  healing  and  working 
miracles  and  speaking  with  tongues,  name- 
ly, for  confirming  the  truth  of  religion,  this 
cannot  be  pleaded  to  set  open  a  door  for  all 
the  sex  to  speak. 

The  passage  referred  to  above  is  1  Cor. 
xi.  3 — 16.  On  this  passage  I  observe, 

(1.)  That  the  best  commentators,  and 
all  the  commentators  which  I  have  been 
able  to  consul t3  understand  the  females 
here  alluded  to,  to  have  spoken  under  a 


286  DOCTRINES 

i 

miraculous  influence.*  Of  the  correctness 
of  this  interpretation  he  who  will  may  sat- 
isfy himself  by  an  intelligent  reading  of  the 
passage,  and  its  context.  The  passage 
speaks  of  women  that  prayed  and  prophe- 
sied,— a  word  which  never  signifies  speak- 
ing in  an  ordinary  manner.  And  through- 
out the  context, — read  from  the  beginning 
of  the  eleventh  to  the  end  of  the  fourteenth 
chapter, — the  apostle  is  speaking  of  mirac- 
ulous gifts.  These  females  then  were 
prophetesses,  and  being  such,  are  not  a  pre- 
cedent for  us, — unless,  I  say,  our  female 
speakers  are  prophetesses  likewise.  They 
belong  to  the  class  of.  Deborah  and  the 
others. 

(2.)  The  apostle  reprobates  the  practice 
as  inconsistent  with  woman's  modesty, 
even  in  prophetesses,  except  under  certain 
regulations,  namely,  with  the  head  veiled. 


*  As  most  of  my  readers,  probably,  have  Scott's  commenta- 
ry at  hand,  I  refer  them  to  that.  They  may  read,  if  they 
please,  what  he  says  on  the  several  passages  before  us  5 1  Cor. 
xi.  2—16  5  xiv.  34,  35  3  and  1  Tim.  ii.  11—14. 


AND    MEASURES.  287 

"  Judge  in  yourselves  ;  is  it  comely  that  a 
woman  pray  unto  God  uncovered  ?"  And 
he  demands  if  even  nature  does  not  teach 
them,  that  what  is  becoming  in  a  man  is 
not  becoming  in  a  woman. 

(3.)  To  make  the  most  we  can  of  the 
passage,  it  is  not  so  clear  that  it  favors  the 
practice  in  question,  as  it  is  that  the  other 
passages  cited  do  positively  forbid  it ;  and 
according  to  a  well  known  law  of  interpre- 
tation, if  two  passages  appear  to  be  at  va- 
riance with  each  other,  that  which  is  most 
plain  is  to  determine  us.  The  clear  is  to 
interpret  the  obscure  or  doubtful,  and  not 
the  obscure  the  clear. 

There  is,  however,  no  obscurity  in  the 
case  ;  nor  any  collision  between  the  passa- 
ges. The  fact  undoubtedly  is,  that  some 
females  endued  with  the  gift  of  prophesy, 
spoke  in  the  meetings  of  the  Corinthians, 
where  some  also  spoke  with  tongues,  and 
some  wrought  miracles  of  healing  ;  but 
these  were  special  cases  belonging  to  those 
times.  The  general  law,  is  laid  down  in 


288  DOCTRINES 

the  passages  first  quoted.  In  those  passa- 
ges a  modest  silence  is  enjoined  on  females 
in  all  mixed  religious  assemblies. 

What  then  can  be  said  in  defence  of  the 
practice,  when,  as  it  appears,  both  revela- 
tion and  nature  are  against  it  ? 

Is  it  said  that  women  are  often  better 
qualified  to  exhort  or  pray  in  a  meeting 
than  the  men  that  are  present,  and  can 
speak  more  to  edification  ?  It  may  be 
true  ;  but  what  then  ?  This  does  not  alter 
the  scripture.  So  too  are  some  unordained 
men  better  qualified  to  preach  than  some 
ministers  are ;  but  this  does  not  justify 
their  taking  the  pulpit.  So  too  are  some 
wives,  and  mothers,  better  qualified  to  lead 
in  family  devotions,  or  family  government, 
than  their  husbands  are ;  but  are  they 
therefore  warranted  to  do  so  in  the  pres- 
ence of  their  husbands  ?  We  are  not  at 
liberty  to  bring  in  our  particular  case  of  ex- 
pediency to  supersede  God's  standing 
laws.  If  God  says,  let  your  women  keep 


AND    MEASURES.  289 

silence  in  the  churches,  it  is  presumption 
and  impiety  to  answer,  that  they  are  quali- 
fied to  speak  and  therefore  they  shall ! 

Is  it  alledged   that  good  comes  of  the 
practice  ? — that  you  can  name  the  individ- 
uals that  have  been  impressed  and  convert- 
ed by  hearing  a  female  speak?     Tne  an- 
/swer  is  still   the  same.     If  it  be  not  in  the 
I  Bible,  if  it  be  prohibited  there,  it  cannot  be 
/  justified.     How  much  good  or  evil  it  does, 
I  is   not   the   question ;    but   whether   it   is 
agreeable   to   the   scripture.      People   are 
I  impressed   by    a   great   many    things  and 
good  comes  out  of  evil.     I  was  acquainted 
with  a  youth  who  was  powerfully  awaken- 
ed by  an  instance  of  anger  and  profane- 
ness  ;  but  I  never  thought  of  enlisting  an- 
ger  and   profaneness   into   my    system  of 
means  for  converting  men,  on  account  of 
the  good  which  they  did  in  that  particular 
instance. 

But   as  for  the   good  which  is  done,  or 
supposed    to   be  done,   by  means  of  this 
practice,  it  is  the  conviction  of  multitudes 
25 


290  DOCTRINES 

of  sensible  people  that  the  mischief  infi- 
nitely surpasses  the  good.  It  may  serve 
to  give  notoriety  to  a  meeting,  and  to  draw 
a  multitude  together,  some  in  the  simplici- 
ty of  their  hearts  to  approve  and  be  edifi- 
ed, perhaps,  but  more  to  gape  and  look  on  ; 
it  may  serve  to  make  converts  to  a  name, 
a  sect,  a  party,  or  a  fashion  in  religion  ; 
and  it  may  serve,  possibly,  to  make  some 
converts  to  Christ, — I  will  not  affirm  that 
it  never  does  ;  but  that  it  is,  on  the  whole, 
calculated  to  glorify  God  and  advance  the 
cause  of  Christ ;  that  it  tends  to  elevate 
religion  in  the  view  of  the  world,  and  to 
increase  the  aggregate  number  of  convert- 
ed souls  ;  and  that  it  would  be  well  to  in- 
troduce it  into  all  churches  ;  is  unhesita- 
tingly disbelieved,i  nay,  upon  the  basis 
of  the  Bible  is  confidently  denied. 

But  females  need  not  feel  that  they  are 
debarred  from  usefulness  because  "  it  is  not 
permitted  unto  them  to  speak"  in  the 
church.  There  are  many  ways  in  which 
they  may  be,  and  are,  to  their  credit,  ex- 


AND    MEASURES.  291 

ceedingly  useful.  In  many  ways  of  effi- 
cient, but  unobtrusive  influence,  they  are 
winning  souls  to  Christ.  They  that  are 
acquainted  with  woman's  history,  from  the 
beginning  till  now,  or  with  the  signs  and 
movements  of  the  times,  will  hardly  think 
her  behind  the  other  sex,  in  the  service 
of  Christ.  And  I  doubt  not,  when  they 
that  be  wise  shall  shine  as  the  brightness 
of  the  firmament,  and  they  that  turn  many 
to  righteousness,  as  the  stars  forever  and 
ever, — that  then  woman  shall  receive  her 
full  and  enviable  share  of  the  glory. 

Thy  works,  and  alms,  and  all  thy  good  endeavor, 
Staid  not  behind,  nor  in  the  grave  were  trod  ; 

But,  as  faith  pointed  with  her  golden  rod, 
Followed  thee  up  to  joy  and  bliss  forever. 

HASTY    ADMISSIONS    TO    THE    CHURCH.  - 

There  has  been  much  futile  reasoning 
and  appealing  to  apostolic  example,  in  fa- 
vor of  the  practice  of  receiving  persons 
into  the  church  immediately  on  their  con- 
version. 


292  DOCTRINES 

That  this  was  done  by  the  apostles  is 
true.  But  they  did  it  with  reasons  which 
do  not  exist  at  present.  A  willingness  to 
profess  Christ  then,  was,  in  itself,  a  great- 
er evidence  of  genuine  faith  than  such  a 
profession  is  now.  The  times  themselves 
"  tried  men's  souls/'  and  rendered  proba- 
tion unnecessary.  For  when  believers 
were  "  made  a  gazing  stock,  both  by  re- 
proaches and  afflictions,"  and  were  beset 
with  "  manifold  temptations  ;"  when  to  be 
cast  out  of  the  synagogue,  and  to  be  scat- 
tered abroad  by  persecutions,  and  to  be 
killed,  as  a  service  rendered  to  God,  was 
the  price  of  a  Christian  profession,  it  was 
not  difficult,  generally,  for  the  disciples  to 
know  the  spirit  of  those  who  proposed  to 
join  them.  The  thing  most  to  be  appre- 
hended was,  not  that  the  unsanctified 
would  come  forward,  but  that  true  con- 
verts would  keep  back.  And  there  were 
reasons  which  more  nearly  concerned  the 
candidates  themselves.  They  needed  im- 
mediately the  sympathy  and  fellowship 


AND    MEASURES.  293 

of  the  church,  to  sustain  them  against  the 
pressure  of  the  times. 

But  the  practice  was  early  discontinued. 
It  was  discontinued,  there  is  reason  to  be- 
lieve, by  the  apostles  themselves,  but  cer- 
tainly in  the  first  century,  as  the  reader 
of  church  history  knows.  When  ( the 
churches  had  rest,'  and  were  multiplied, 
and  it  was  less  embarrassing,  if  not  more 
popular,  to  join  them,  there  was  some  de- 
lay usually  before  candidates  were  re- 
ceived ;  both  that  the  church  might  be  bet- 
ter assured  of  their  piety,  and  that  they 
might  receive,  if  necessary,  the  requisite 
instruction  in  the  truths  of  the  gospel.* 

It  is  doubtless  an  error  to  put  off'  pro- 
fession too  long  ;  but  that  there  should  be 
some  interval  between  conversion  and  uni- 
ting with  the  church,  the  following  reasons 
may  satisfy  us. 

1.  There  should  be  some  time  for  the 
convert  to  examine  himself.  For  not  all 

*  See  Murdock's  Mosheim,  Vol.  I.  p.  97,  §  5. 

25* 


294  DOCTRINES 

who  suppose  themselves  converts,  and  that 
with  rejoicing  and  confidence,  really  are 
so.  There  are  some  whtf  '  anon  receive 
the  word  with  joy,'  but  c  have  no  deepness 
of  earth  ;  and  when  the  sun  is  up  they  are 
scorched  ;  and  because  they  have  no  root 
they  wither  away.5  "But  let  a  man  exam- 
ine himself,  (says  the  apostle,)  and  so  let 
him  eat  of  that  bread,  and  drink  of  that 
cup/' 

2.  There  ought  to  be  some  opportunity 
for  the  church  to  be  satisfied.  The  candi- 
date comes  to  them,  as  a  new  subject,  to 
be  received  to  their  communion  and  fellow- 
ship. But  this  fellowship,  to  be  real,  must 
be  justified  by  evidence.  It  must  be  found- 
ed on  a  satisfactory  knowledge  of  the  per- 
son's previous  and  present  habits,  feelings, 
motives,  and  views  of  truth.  But  all  this 
cannot  be  taken  at  sight,  and  upon  the  in- 
dividual's simple  profession,  however  appa- 
rently sincere  ;  when,  for  aught  we  know, 
he  may  be  as  ignorant  of  himself  as  we  are 
of  him,  and  when  we  have  too  much  cause 
to  remember  that  in  hundreds  of  cases  the 


AND    MEASURES.  295 

goodness  of  such  as  have'  made  similar 
hopeful  professions  has  proved  but  as  a 
morning  cloud,  and  as  the  early  dew. 

It  is  therefore  due  to  the  members  that 
they  should  have  some  time  for  a  more  pri- 
vate and  familiar  acquaintance  with  the 
candidate,  than  they  can  have  from  his 
confession,  or  from  an  immediate  public 
examination,  at  the  instant  of  his  supposed 
conversion. 

3.  A  just  concern  for  the  purity  of  the 
church.  If  we  are  required  to  purge  out 
the  old  leaven  that  we  may  be  a  new  lump, 
it  is  certainly  proper  that  we  should  exer- 
cise due  care  to  Iceep  it  out.  Who  does 
not  know  that  often  there  are  many  more 
who  are  disposed  to  press  into  the  church 
than  are  actually  pressing  into  the  kingdom 
of  heaven.  Especially  is  this  the  fact  in 
times  of  great  and  general  awakening. 
Who  does  not  know  enough  of  revivals, 
and  of  mankind,  to  know,  that  it  is  a  diffi- 
cult thing  to  detach  so  large  a  mass  from 
the  world  and  add  it  to  the  church,  as  is 
often  done,  without  drawing  some  portion 


296  DOCTRINES 

of  the  world  along  with  it  ?  How  many 
secret  ties  there  are,  binding  the  renewed 
and  tmrenewed  together, — ties  of  kindred, 
of  companionship,  of  love,  which  inspire 
the  resolve  that  the  one  shall  not  be  taken 
and  the  other  left !  Alas  for  our  church- 
es when  this  shall  be  our  practice — when 
all  that  self-delusion  encourages,  or  sym- 
pathy moves,  or'interest  draws,  or  remorse 
and  fears  impel,  shall  be  admitted  without 
delay  ! 

What  is  the  object  of  examining  candi- 
dates at  all  ?  It  is  to  keep  our  churches 
pure.  If  once  this  practice  be  given  up 
(says  Owen,)  "  a  world  of  unqualified  per- 
sons will  soon  fill,  and  pester  and  corrupt 
the  house  of  God,  and  cause  him  to  go  far 
off*  from  his  sanctuary."  But  we  may  al- 
most as  well  dispense  with  the  practice 
of  examining  at  all  as  to  admit  persons  im- 
mediately upon  their  professed  conversion. 

I  do  not  know  that  any  definite  rule  can 
be  laid  down  as  to  the  length  of  time  which 
should  elapse  before  admission,  or  that  this 
is  desirable.  It  depends  much  on  circum- 


AND    MEASURES.  297 

stances — the  previous  habits  of  the  candi- 
date,— his  natural  temperament — his  knowl- 
edge— his  years,  perhaps,  and  the  clearness 
of  his  present  views  and  feelings. 

GENERAL    OBSERVANCE    OF    ORDER. 

This  chapter,  and  this  volume,  may  be 
properly  concluded  with  some  remarks  on 
the  importance  of  a  general  observance 
of  established  order. 

An  interest  so  extended  as  the  church 
of  Christ,  and  in  which  so  great  a  variety 
of  persons  are  concerned,  must  have  some 
general  rules  of  propriety  according  to 
which  its  affairs  are  to  be  conducted.  All 
societies  have  such  rules.  They  are  not 
always  exactly  defined  and  written,  but 
they  are  such  and  so  far  known  that  it  is 
not  difficult  for  modesty  and  good  sense  to 
keep  within  them. 

These  rules  must  not  be  disregarded. 
Every  essential  departure  from  them  is 
of  mischievous  tendency.  It  may  be  con- 


298  DOCTRINES 

venienl  to  do  certain  things,  in  certain 
cases,  when  it  would  not  be  best  on  the 
whole.  It  might  be  convenient  sometimes 
for  an  unlicensed  student  to  preach,  or  for 
an  unordained  licentiate  to  administer  or- 
dinances ;  it  might  appear  to  be  well,  in 
the  view  of  some,  for  the  ardent  brethren 
of  one  parish  to  push  their  labors  into 
another ;,  or  for  a  "revival  preacher"  to 
throw  himself  with  violence  into  the  parish 
of  a  minister  whom  he  thought  deficient  in 
zeal  ;  it  might  be  pleasant  to  some,  and 
very  lively  and  edifying,  according  to  their 
notions  of  edification,  that  every  one,  when 
we  come  together,  should  have  a  psalm,  a 
doctrine,  a  tongue,  a  revelation,  an  inter- 
pretation. But  think  of  the  consequences 
of  these  things.  What  confusion  and  dis- 
order are  introduced  among  us  !  What 
disgusts  and  alienations  !  What  discredit 
to  religion  ! 

If  one,  following  his  own  particular  hu- 
mor, may  break  down  the  fence  on  one 
side,  another  will  do  the  same  on  another 


AND    MEASURES.  299 

side,  till  we  have  no  acknowledged  order, 
and  are  become  "like  a  city  broken  down 
and  without  walls."  There  may  be,  pos- 
sibly, too  much  regard  to  order,  too  punctil- 
ious an  observance  of  forms  ;  but  too  much 
is  better  than  none. 

The  founders  of  the  Congregational  or- 
der were  eminently  lovers  of  liberty  ;  and 
they  introduced  into  their  system  as  much 
freedom  as  they  could  without  licentious- 
ness. They  set  up  no  superfluous  land- 
marks. They  run  no  unnecessary  lines. 
But  they  respected  decency  not  less  than  lib- 
erty, and  feared  licentiousness  not  less  than 
despotism.  "  There  is  a  liberty,  (said  one 
of  their  excellent  magistrates,*)  which  is 
affected  both  by  men  and  beasts  to  do  what 
they  list ;  and  this  liberty  is  inconsistent 
with  authority,  impatient  of  all  restraint. 
By  this  liberty  sumus  omnes  deteriores  ; 
[we  are  all  debased]  'tis  the  grand  enemy 
of  truth  and  peace,  and  all  the  ordinances 
of  God  are  bent  against  it."  They  estab- 


*  Gov.  Winthrop. 


300   ,   DOCTRINES  AND  MEASURES. 

lished  their  regulations  with  great  prayer- 
fulness  and  consideration,  and  with  equal 
knowledge  of  the  Bible  and  of  men.  Un- 
der these  regulations  our  churches  have, 
for  above  two  centuries,  enjoyed  unparal- 
leled prosperity.  And  it  were  impiety,  it 
were  treason  now,  to  break  down  a  system 
which  has  been  blessed  of  God,  and  respec- 
ted of  men,  so  eminently  and  so  long. 


BOOKS 

PUBLISHED 

BY  J.  H.   BUTLER, 

Northampton,  Mass. 


THE    SABBATH    SCHOOL    TEACHER ; 

designed  to  aid  in  elevating  and  perfecting 
the  Sabbath  School  System.  By  Rev.  JOHN 
TODD,  Pastor  of  the  First  Congregational 
Church,  Philadelphia  :  Author  of  "  Lec- 
tures to  Children,"  "  Student's  Manual,"  &c. 

NOTICES. 
From  Rev.  Henry  Althans,  Editor  of  the  London  Edition. 

Happily  for  the  cause,  Mr.  Todd  has  not  only  made  the  first 
attempt-to  take  an  enlarged  view  of  the  power  of  Sunday 
Schools,  but  he  has  also  given  decided  evidence  of  his  compe- 
tency to  grasp  the  subject  in  all  its  fullness.  It  must  be  really 
refreshing  to  every  one  who  loves  Sabbath  Schools,  and  de- 
sires to  see  them  prosperous,  to  notice  how  Mr.  Todd  brings 
his  'fine  talents  to  bear  in  the  true  spirit  of  the  system,  to  excite 
teachers  assiduously  to  cultivate  this  spirit ;  and  in  connection 
with  it,  to  aim  at  those  needful  acquirements  by  which  they 
shall  be  better  qualified  for  their  work,  and  take  more  interest 
and  delight  in  pursuing  it,  with  proper  motives,  well  regulated 
habits,  and  settled  dispositions  to  self-improvement,  patient  la- 
bor, watchfulness  and  fervent  prayer.  With  a  happy  instinct, 
he  has  seized  upon  the  main  points  and  features  of  the  system, 
and  has  admirably  brought  them  out. 

From  the  Sunday  School  Teacher's  Magazine — London,  De- 
cember, 1837. 

Instead,  therefore,  of  being  ambitious  to  strike  out  some 
new-fangled  scheme  for  the  management  of  Sabbath  Schools, 


Mr.  Todd  has  availed  himself  of  existing-  elements,  and  moulds 
them  to  his  purpose,  after  a  symmetrical  design.  And  whatev- 
er opinions  may  be  entertained  about  this  production,  its  author 
cannot  be  charged  with  having  performed  his  task  slenderly ; 
in  short,  he  has  tasked  his  utmost  powers  3  as  though  he  had  a 
credit  at  stake,  and  brings  out  the  moral  grandeur  of  his  sub- 
ject with  wonderful  power.  We  give  our  entire  approval  of 
the  work,  as  being,  without  con  trovers}',  the  most  extensive 
and  elaborate  treatise  on  the  practical  business  of  Sunday 
School  teaching  with  which  we  are  conversant. 


THE  STUDENT'S  MANUAL ;  designed  by 
specific  directions,  to  aid  in  forming  and 
strengthening  the  intellectual  and  moral  char- 
acter and  habits  of  the  Student.  By  Rev. 
JOHN  TODD,  Pastor  of  the  Edwards  Church, 
Northampton. 

NOTICES. 
From  Rev.  Thomas  Dale,  Editor  of  the  London  edition. 

We  will  venture  to  predict  that  no  student  who  will  gird 
himself  to  the  perusal  of  this  work,  more  especially  the  two  last 
chapters,  which  contain  "  the  conclusion  of  the  whole  matter," 
will  rise  from  it  without  having-  become  a  wiser,  and,  with 
God's  helpr  a  better  man.  It  will  teach  him  to  "flee  youthful 
lusts  3"  it  will  stir  him  up  to  "  lay  hold  on  eternal  life."  It 
will  nerve  him  for  the  time  of  action  5  it  will  strengthen  him  for 
the  hour  of  trial ;  it  will  prepare  him,  by  God's  blessing,  to  re- 
alize the  two  great  objects  of  his  probationary  existence — pre- 
sent usefulness  and  eternal  glory. 

Extract  of  a  Letter  from  Professor  Stuart  to  the  Author. 

I  thank  you  very  cordially  for  your  Student's  Manual. 
I  have  not  found  time  yet  to  read  it  through  ;  but  I  have  read 
a  number  of  chapters,  and  highly  approve  of  both  the  design 
and  execution.  It  cannot  fail  to  do  good.  It  will  attract  by 
its  manly  independence  of  tone,  as  well  as  by  the  sparkling 
brilliancy  of  its  thoughts.  Macte  virtute  !  Persevere  in  your 
ow*n  advice,  and  it  cannot  be  that  you  will  not  reap  a  bountiful 
harvest. 


3 


From  the  Knickerbocker. 

We  do  not  often  meet  with  a  book  which  contains  a  greater 
amount  of  sound  counsel,  and  honest  sense,  than  this.  The 
views  of  the  author  are  in  general  most  judicious  ;  the  plans  he 
lays  out  and  enforces  are  good  j  and  action  upon  them  could 
scarcely  fail  to  be  productive  of  the  best  results.  He  has 
brought  to  his  task  a  mind  whose  experience  has  been  larger 
and  whose  acquirements  and  discrimination  are  every  where 
apparent.  Ends,  desirable  to  be  reached,  are  pointed  out  with 
remarkable  perspicuity,  and  the  whole  scope  and  intention  of 
the  volume  cannot  be  too  highly  praised. 


LECTURES  TO  CHILDREN ;  familiarly  il- 
lustrating important  truth.  By  Rev.  JOHN 
TODD,  Pastor  of  the  Edwards  Church,  North- 
ampton. 

NOTICES. 

From  the  New  York  Evangelist. 

We  take  peculiar  pleasure  in  recommending  this  little  book 
to  our  youthful  readers  as  an  important  acquisition  to  the  juve- 
nile literature  of  our  country.  The  author  has  succeeded  in 
adapting  his  style  to  those  for  whom  he  writes.  His  illustra- 
tions are  so  simple,  that  we  think  they  cannot  fail  to  bring  his 
subjects  down,  or  rather  to  carry  them  up  to  the  comprehension 
of  the  youngest  reader.  But  few  authors  can  write  successful- 
ly for  children.  To  do  so  requires  not  merely  science  and  a 
general  acquaintance  with  the  laws  of  mind,  but  a  practical 
knowledge  of  the  peculiar  operations  of  the  infant  intellect. 
This  knowledge  can  be  acquired  only  from  personal  intercourse 
with  children,  by  one  who  loves  them.  The  style  of  this  book 
is  somewhat  like  that  of  Abbott's  works,  yet  abounding  more 
in  anecdotal  illustration,  and  evidently  designed  for  the  young- 
est readers.  The  author's  points  are  briefly  and  simply  stated  ; 
his  illustrations  attractive,  beautiful  and  satisfactory. 

Testimony  of  Children. 
My  dear  sir, 

"  Todd's  Lectures  to  Children,"  is  a  good  book.  I  love  it 
and  you  too.  I  am  only  seven  years  old,  and  do  not  know 
how  to  write  letters  very  well,  but  I  am  your  loving  little 

1_  A       Itf      O 

boy.  A.  M.  o. 


My  dear  sir, 

I  write  this  to  tell  you  how  much  I  admire  your  "  Lectures." 
I  read  them  every  Sunday  morning  with  my  mother  and  little 
brother.  He  shouts  when  he  sees  the  book,  it  is  so  easy  to  un- 
derstand, and  so  interesting1.  I  hope  it  will  do  us  good,  and 
thank  you  for  taking  the  trouble  to  write  it. 

Your  affectionate  little  friend. 

«M.  H.  S. 
From  Abbott's  Magazine. 


his  book  is,  in  our  opinion,  written  in  the  right  style,  and 
ic  right  principles  for  interesting  and  benefitting  children. 


This  boo 
on  the  i  u 

It  must  take  strong  hold  of  them  and^do  them  good.  "  The  sev- 
eral lectures  are  on  the  most  important  subjects  connected  with 
the  salvation  of  the  soul ;  they  come  directly  to  the  point  3 
they  are  full,  perhaps  too  full  of  anecdote  and  illustration ;  the 
little  reader,  however,  cannot  avoid  understanding  the  bearing 
of  all,  and  will  with  difficulty  shelter  his  conscience  from  its 
influence. 


INDEX  RERUM  :  OR,  INDEX  OF  SUB- 
JECTS ;  intended  as  a  Manual,  to  aid  the 
Student  and  the  Professional  Man  in  pre- 
paring himself  for  usefulness..  With  an  In- 
troduction, illustrating  its  utility  and  method 
of  use.  By  Rev.  JOHN  TODD,  Pastor  of  the 
Edwards  Church,  Northampton. 

NOTICES. 

From  Professor  Olmsted,  of  Yale  College. 

I  am  happy  to  say,  that  the  plan  and  execution  of  the  Index 
Rerum,  are  both  such  as  will  fully  meet  my  approbation  5  and 
I  shall  recommend  it  to  my  pupils,  as  a  valuable  auxiliary  to 
their  studies. 

From  Professor  Worcester,  of  Amherst  College. 

It  is  just  the  thing.  I  have  never  had  a  system  so  complete 
as  yours.  I  shall  take  an  early  opportunity  to  speak  to  the 
whole  body  of  students  in  regard  to  it,  and  shall  advise  every 
man  to  buy  a  copy. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  books  are  subject  to  immediate  recall. 


RECEIVED 


PV! 


LOAN  0iPT. 


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.VA  041  13 


